(Deuterocanonical and Cognate Literature Studies Volume 8) Ibolya Balla-Ben Sira On Family, Gender, and Sexuality-De Gruyter (2011) PDF

Ibolya Balla
Ben Sira on Family, Gender, and Sexuality
Deuterocanonical and
Cognate Literature
Studies
Edited by
Friedrich V. Reiterer, Beate Ego, Tobias Nicklas
Volume 8
De Gruyter
Ibolya Balla
Ben Sira on Family,

Gender, and Sexuality
De Gruyter
Library of Congress Cataloging-in-Publication Data

Balla, Ibolya.
Ben Sira on family, gender, and sexuality / Ibolya Balla.
p. cm. - (Deuterocanonical and cognate literature
studies; v. 8)
Includes bibliographical references and index.
ISBN 978-3-11-024746-6 (hardcover 23 x 15,5 : alk. paper)
1. Bible. O.T. Apocrypha. Ecclesiasticus-Commentaries.
2. Families-Biblical teaching. 3. Sex role-Biblical teach
ing. 4. Sex-Biblical teaching. I. Title.
BS1765.53.B35 2011
229'.407-dc22
2010045015
ISBN 978-3-11-024746-6
e-ISBN 978-3-11-024747-3
ISSN 1865-1666
Bibliographic information published by the Deutsche Nationalbibliothek
The Deutsche Nationalbibliothek lists this publication in the Deutsche
Nationalbibliografie; detailed bibliographic data are available in the Internet
at http://dnb.d-nb.de.
2011 Walter de Gruyter GmbH & Co. KG, Berlin/New York
Printing: Hubert & Co GmbH & Co KG, Gottingen
Printed on acid-free paper
Printed in Germany
w ww. degruyter. com
Acknowledgements
T h e thesis that f o r m s the b a s i s o f this b o o k is the result o f r e s e a r c h that
I h a v e u n d e r t a k e n in the c o u r s e o f a p o s t g r a d u a t e r e s e a r c h d e g r e e at
M u r d o c h U n i v e r s i t y , Perth, W e s t e r n A u s t r a l i a , b e t w e e n F e b r u a r y 2 0 0 5
and August 2008. Between April 2010 and October 2010 I have carried
out further r e s e a r c h in o r d e r to c o m p l e t e the r e v i s i o n o f the w o r k . T h e
r a n g e o f the p a s s a g e s that w e r e d i s c u s s e d in the thesis h a s r e m a i n e d
the s a m e , a n d m o s t o f the o b s e r v a t i o n s a n d c o n c l u s i o n s still stand. T h e
p r e p a r a t i o n o f the m a n u s c r i p t m a i n l y i n c l u d e d clarification a n d refin
i n g o f the findings, a n d m o r e careful a n d d e t a i l e d e x a m i n a t i o n o f cer
tain p a s s a g e s .
D u r i n g the r e v i s i o n I w a s a i d e d b y a W r i t i n g F e l l o w s h i p from
M u r d o c h U n i v e r s i t y , for w h i c h I a m v e r y grateful. I a m also g r e a t l y
i n d e b t e d to P r o f e s s o r F r i e d r i c h R e i t e r e r for the o p p o r t u n i t y to s e a r c h
the library o f S a l z b u r g U n i v e r s i t y , A u s t r i a , a n d for his a d v i c e c o n c e r n
i n g the revision. I t h a n k P r o f e s s o r W i l l i a m L o a d e r , w h o n o t o n l y su
p e r v i s e d the w r i t i n g o f the original thesis b u t h e l p e d in the c o m p l e t i o n
of the r e v i s i o n in b o t h s c h o l a r l y a n d t e c h n i c a l m a t t e r s .
I w o u l d like to e x p r e s s m y gratitude to R o s e m a r y C u s s o n s for h e r
careful a n d p r o f e s s i o n a l proofreading.
Finally, this w o r k w o u l d n o t h a v e b e e n p o s s i b l e w i t h o u t the o n g o
i n g s u p p o r t , p a t i e n c e a n d care o f m y h u s b a n d , R e v e r e n d A t t i l a Balla.
Table of contents
Acknowledgments
I n t r o d u c t i o n w i t h literature r e v i e w a n d m e t h o d o l o g y
C h a p t e r 1: R e s p e c t for fathers a n d m o t h e r s a n d
1.1
1.2
1.3
the t r e a t m e n t o f w i d o w s
A t t i t u d e t o w a r d fathers a n d m o t h e r s
Sir 3:1-16
Sir 7:27-28
Sir 23:14
Sir 4 1 : 1 7 a
T h e t r e a t m e n t o f w i d o w s (and o r p h a n s )
Sir 4:10
Sir 3 5 : 1 7 - 1 8 [ = 3 2 ( 3 5 ) : 1 7 - 1 9 ]
Conclusion
C h a p t e r 2: T h e a n x i e t y o f b r i n g i n g u p children: t e a c h i n g s
on sons and daughters
Sir 7:23-25
Sir 22:3-5
Sir 4 2 : 9 - 1 4
Sir 2 6 : 1 0 - 1 2 in the c o n t e x t o f 26:7-12
2.1
Conclusion
C h a p t e r 3: T e a c h i n g s o n m a r i t a l r e l a t i o n s h i p s
3.1
G o o d relations b e t w e e n h u s b a n d a n d wife
Sir 2 5 : l d ; 25:8c(8a)
Sir 26:1-4.13-18
Sir 3 6 : 2 1 ( 2 6 ) - 2 6 ( 3 1 )
Sir 40:19.23
3.2
Wicked wives and bad marriages
Sir 7:19.26
Sir 2 5 : 1 3 - 2 6
Sir 42:6a
3.3
W o m e n w h o h a v e i n f l u e n c e or p o w e r o v e r m e n
Sir 9:1.2
Sir 33:20ab
3.4
Rivalry between wives
Sir 26:5-6
11
11
11
22
23
25
27
29
30
31
33
37
40
42
50
54
57
57
57
61
69
80
83
83
87
95
97
97
101
102
102
viii
3.5
3.6
Table of contents
Sir 28:15
Sir 37:11a
M i s c e l l a n e o u s parallels c o n c e r n i n g b o t h v i r t u o u s
and wicked w o m e n
Sir 26:22-27
Conclusion
104
106
107
107
110
C h a p t e r 4: T e a c h i n g s o n s e x u a l b e h a v i o u r that is either illicit

and/or discouraged, including adultery
a n d a p p r o a c h i n g prostitutes,
virgins, m a i d s e r v a n t s
4.1
P r o s t i t u t i o n , adultery, a n d the i d e a o f " s t r a n g e n e s s "
w i t h special a t t e n t i o n to the i s s u e o f
the " s t r a n g e w o m a n "
Sir 9:31.311.4.6-7.8-9
Sir 23:16-27
Sir 2 5 : 2 d
Sir 26:19-21
Sir 41:20b.21c
Sir 42:8b
Sir 47:19-21
4.2
Teachings on virgins/young w o m e n
and maidservants
Sir 9:5
Sir 20:4; 30:(19-)20
Sir 41:22ab
4.3
U n r u l y p a s s i o n s a n d self-control
Sir 6 : l ( 2 ) - 3 ( 4 )
Sir 18:30-19:3
Sir 23:4-6
4.4
Conclusion
150
150
152
154
156
156
160
164
167
C h a p t e r 5: W i s d o m p o e m s
Sir 1:1-10
Sir 4:11-19
Sir 6:18-31
Sir 14:20-15:10
Sir 24:1-22
Sir 5 1 : 1 3 - 3 0
5.1
Conclusion
169
170
174
181
187
195
206
217
C h a p t e r 6: C o n c l u s i o n
219
113
113
113
130
137
139
140
144
145
Table of contents
IX
Appendix
231
Bibliography
289
Index of modern authors
305
I n d e x o f a n c i e n t texts
309
Introduction with literature review and

methodology
T h e B o o k o f B e n Sira h a s r e c e i v e d i n c r e a s e d a t t e n t i o n in r e c e n t
years, b o t h as the subject o f g e n e r a l i n t r o d u c t o r y w o r k s a n d in r e s e a r c h
d e a l i n g w i t h specific issues a n d topics. O n e aspect, h o w e v e r , h a s n o t
y e t b e e n the subject o f d e t a i l e d analysis. T o m y k n o w l e d g e substantial
r e s e a r c h h a s n o t b e e n c a r r i e d out in o r d e r to indentify a n d a n a l y s e all
the p a s s a g e s that b e t r a y attitudes t o w a r d sexuality. S u c h a task is also
quite a c h a l l e n g e . B e n S i r a ' s w o r k , the l o n g e s t J e w i s h w i s d o m b o o k , is a
c o m p l e x c o m b i n a t i o n o f carefully c o m p o s e d p o e m s o n p e r s o n i f i e d
w i s d o m , a n d o f t e a c h i n g s o n e v e r y d a y issues i n c l u d i n g m a r r i a g e , f a m
ily life, self-control, desires a n d p a s s i o n s , a n d s e x u a l p r o m i s c u i t y . T h e
f o r m e r are c h a r a c t e r i z e d b y a n o p e n n e s s a b o u t i s s u e s o f e r o t i c i s m un
p r e c e d e n t e d in the w i s d o m w r i t i n g s o f S e c o n d T e m p l e J u d a i s m . T h e
latter b e t r a y a certain a n x i e t y at all levels o f h u m a n interaction. T h i s
s e e m s , at least partially, reflected in the fact that the s a g e d e d i c a t e s a
greater n u m b e r o f p a s s a g e s t h a n o t h e r w i s d o m b o o k s to the d i s c u s s i o n
of social relations, e s p e c i a l l y to the t r e a t m e n t o f d a u g h t e r s , s o n s a n d
w i v e s . I n so d o i n g his r e g u l a r p o i n t o f d e p a r t u r e s e e m s to b e w h a t
benefits or d a m a g e s t h e s e relations m e a n , a n d w h e t h e r t h e y b r i n g dis
g r a c e to a p e r s o n . T h e r e f o r e , it is i m p o r t a n t w h a t p o s i t i o n a p e r s o n or
situation u n d e r d i s c u s s i o n m i g h t h a v e in the s a g e ' s social v a l u e s y s t e m .
T h e c o m m e n t s that are o f interest to u s are s c a t t e r e d t h r o u g h o u t the
b o o k a n d a p p e a r in v a r i o u s c o n t e x t s . O n e o f the m a j o r o b s e r v a t i o n s o f
the p r e s e n t w o r k h a s b e e n - as w i l l b e d e m o n s t r a t e d - that, w h i l e t h e s e
t e a c h i n g s are v e r y v a l u a b l e , t h e y d o n o t a m o u n t to a c o m p r e h e n s i v e ,
o v e r a r c h i n g v i e w o n h u m a n s e x u a l i t y . T h e s e i n s t r u c t i o n s n e e d e d to b e
treated in a certain o r d e r a n d to find that o r d e r h a s also p r e s e n t e d cer
tain difficulties. It h a s p r o v e d m o s t helpful to e x p l o r e the p a s s a g e s
which concern various forms of h u m a n interactions and relationships
t h e m a t i c a l l y in the c o n t e x t o f f a m i l y relations a n d in the c o n t e x t o f sex
ual m i s c o n d u c t w i t h a n e y e to w h a t t h e y m i g h t b e t r a y a b o u t the au
t h o r ' s attitude to g e n d e r issues, a n d to d e d i c a t e a s e p a r a t e c h a p t e r to
the w i s d o m p o e m s w h i c h reflect a v e r y p a r t i c u l a r attitude to sexuality.
1
I am grateful to Professor Benjamin Wright who helped me articulate this observa

tion in his examiner's report on the thesis forming the basis of present book.
Introduction, literature review, methodology
R e p e t i t i o n o f c e r t a i n i s s u e s is n o t a l w a y s p o s s i b l e to a v o i d . F o r in
stance, v i e w s o n m a r i t a l r e l a t i o n s h i p s a n d w i v e s are c l o s e l y r e l a t e d to
t h o s e o n g e n d e r issues, a n d o n h o n o u r a n d s h a m e .
T h e first t h r e e c h a p t e r s o f the p r e s e n t w o r k d i s c u s s c o m m e n t s that
c o n c e r n s e x u a l i t y i n the c o n t e x t o f different f a m i l y relations: r e g a r d i n g
fathers, m o t h e r s , a n d w i d o w s i n c h a p t e r 1; i n the c o n t e x t o f the u p
b r i n g i n g o f s o n s a n d d a u g h t e r s i n c h a p t e r 2; i n t h e f r a m e w o r k o f m a r i
tal r e l a t i o n s h i p s i n c h a p t e r 3. C h a p t e r 4 d e a l s w i t h the a u t h o r ' s attitude
to v a r i o u s t y p e s o f s e x u a l w r o n g d o i n g s , i n c l u d i n g a d u l t e r y a n d prosti
tution. C h a p t e r 5 e x a m i n e s the p o e m s i n w h i c h the e m p h a s i s is o n a
p e r s o n ' s p u r s u i t for a n d r e l a t i o n s h i p w i t h w i s d o m , p e r s o n i f i e d as a
f e m a l e figure. T h e l a n g u a g e u s e d i n s o m e o f t h e s e p o e m s is c h a r a c t e r
i z e d b y e r o t i c o v e r t o n e s a n d e x h i b i t v i e w s o n s e x u a l i t y v e r y different
from t h o s e reflected i n the c o m m e n t s that are subject o f a n a l y s i s i n
c h a p t e r s 1-4.
In the b o o k the w o r d " s e x u a l i t y " is u s e d i n a b r o a d s e n s e to c o v e r
all m a t t e r s p e r t a i n i n g to s e x u a l i t y , rather t h a n m o r e n a r r o w l y as refer
r i n g to s e x u a l t h e o r y or s e x u a l o r i e n t a t i o n .
It is w i d e l y a c c e p t e d that t h e B o o k o f B e n Sira w a s w r i t t e n i n H e b r e w
in J e r u s a l e m at a r o u n d 1 8 0 B . C . E . ( b e t w e e n 1 9 0 - 1 7 5 ) , n o t l o n g after
P a l e s t i n e w a s transferred f r o m E g y p t i a n P t o l e m a i c rule to S y r i a n / S e l e u c i d rule. T h e a u t h o r ' s g r a n d s o n t r a n s l a t e d it into G r e e k after
h i s arrival i n E g y p t p r o b a b l y in 1 3 2 B . C . E . a n d also i n c l u d e d a P r o l o g u e
i n 1 1 7 B . C . E . S o m e s c h o l a r s s u g g e s t that b o t h t h e t r a n s l a t i o n a n d the
P r o l o g u e w e r e c o m p o s e d after 1 1 7 B . C . T h e b o o k a s s u m e s a s i t u a t i o n
i n w h i c h B e n Sira, a s a g e , i n s t r u c t e d y o u n g m e n o n h o w to live w i s e l y
a n d a c c o r d i n g to the l a w , also p r e p a r i n g t h e m to b e c o m e o c c u p a n t s o f
i m p o r t a n t scribal or j u d i c i a l p o s i t i o n s i n the society, p r o b a b l y to func
t i o n as a d v i s o r s , m e m b e r s of courts, s t u d e n t s o f l a w , p o s s i b l y a m b a s s a
d o r s (Sir 4:9; 11:7-9; 15:5; 21:17; 3 8 : 2 4 - 3 9 : 1 1 ; 4 2 : 2 ) a n d to s e r v e t h e
m i g h t y ( 8 : 8 ) . B o t h t h e s p e a k e r a n d the a d d r e s s e e s i n t h e b o o k s e e m to
s t a n d b e n e a t h a n d s o m e w h a t v u l n e r a b l e to t h e w e a l t h y a n d p o w e r f u l .
T h e y m a y h a v e relative p o w e r , a b l e to r e s c u e the o p p r e s s e d , for w h o s e
p r o t e c t i o n t h e y feel r e s p o n s i b l e ( 4 : 9 ) . T h e i r a u t h o r i t y c o m e s f r o m their
k n o w l e d g e o f w i s d o m a n d their c o m m i t m e n t a n d a d h e r e n c e to the l a w
2
2
3
4
See COGGINS, Sirach, 18-20; HARRINGTON, Invitation to the Apocrypha, 79-80;

COLLINS, Jewish Wisdom, 23; SKEHAN/DI LELLA, The Wisdom of Ben Sira, 8-10.
HARRINGTON, Invitation to the Apocrypha, 78; HORSLEY/TILLER, "Ben Sira and the
Sociology of the Second Temple," 80, 85.
HORSLEY/TILLER, "Ben Sira and the Sociology of the Second Temple," 80, 85-86.
of the M o s t H i g h . Sir 5 1 : 2 3 - 3 0 ( e s p e c i a l l y 5 1 : 2 3 ) s u g g e s t s that t h e l o c a

t i o n of the i n s t r u c t i o n w a s a s c h o o l , e i t h e r i n B e n S i r a ' s h o m e , or at
t a c h e d to a s y n a g o g u e . It m a y also h a v e b e e n a c e n t r e for c o p y i n g ,
studying, archiving and interpreting biblical b o o k s .
6
W i t h i n the H e b r e w o r i g i n a l text a n d the G r e e k t r a n s l a t i o n o f the b o o k

t h e r e are different t e x t u a l t r a d i t i o n s that h a v e s h o r t e r a n d l o n g e r r e c e n
sions. T h e textual w i t n e s s e s are u s u a l l y d e s i g n a t e d as H T I (the o r i g i n a l
H e b r e w o f B e n S i r a ) , H T I I (the e x p a n d e d H e b r e w text o f o n e or m o r e
r e c e n s i o n s , also p r i m a r i l y the b a s i s for G i l ) , G I (the g r a n d s o n ' s G r e e k
t r a n s l a t i o n o f H T I , f o u n d for m o s t p a r t i n the m a j o r u n c i a l m a n u s c r i p t s
A B C S a n d their c u r s i v e s ) a n d G i l (the e x p a n d e d G r e e k t r a n s l a t i o n
based on HTII, represented b y a n u m b e r of minuscule manuscripts,
e s p e c i a l l y i n the O a n d L r e c e n s i o n s ) . H T I I , p r o b a b l y d a t i n g b a c k to the
first c e n t u r y B . C . E . , differs from H T I p r i m a r i l y b y a d d i t i o n s . W i t h i n
H T I the o v e r l a p p i n g H e b r e w m a n u s c r i p t s s o m e t i m e s p r e s e n t c o n s i d e r
able t e x t u a l differences. G i l , o r i g i n a t i n g f r o m the s e c o n d c e n t u r y C.E.,
also h a s a d d i t i o n s c o m p a r e d w i t h G I . A t t i m e s t h e s e a d d i t i o n s reflect
C h r i s t i a n i n t e r p o l a t i o n s . In s o m e i n s t a n c e s t h e y e m p h a s i z e d o c t r i n a l
e l e m e n t s w h i c h m a y b e i n c o n t r a s t to t h e G I text. T h e l o n g e r G r e e k
r e c e n s i o n s h o w s a b e l i e f in e t e r n a l life ( p o s s i b l y 19:19; 23:27; 2 4 : 1 8 ) ,
s a l v a t i o n ( p o s s i b l y 13:14), j u d g m e n t after d e a t h ( p r o b a b l y 2:9c; 16:22c;
19:19), a n d a n e m p h a s i s that fear o f G o d a n d l o v e , u s u a l l y f r o m or o f
G o d , g o t o g e t h e r ( l : 1 2 c d . l 8 c d c o m b i n e d w i t h t h e G I text o f l : 1 8 a b ;
19:18-19; 2 4 : 2 4 ; 2 5 : 1 2 ) . T h e b a s i s o f t h e t e x t u a l a n a l y s i s i n the p r e s e n t
w o r k is m a i n l y t h e H e b r e w B e n Sira text a n d t h e g r a n d s o n ' s transla
tion. I n a f e w i n s t a n c e s t h e r e w i l l b e b r i e f c o m m e n t s o n the text o f G i l
a n d t h e S y r i a c translation.
7
10
B e n Sira w a s " d e e p l y r o o t e d "

i n the t r a d i t i o n s o f A n c i e n t N e a r E a s t
ern, i n c l u d i n g Israelite w i s d o m . C o m p a r e d w i t h w i s d o m w r i t i n g s s u c h
as J o b , P r o v e r b s , a n d E c c l e s i a s t e s , t h e b o o k o f B e n Sira h a s similarities
HORSLEY/TILLER, "Ben Sira and the Sociology of the Second Temple," 102.
6
7
PERDUE, Wisdom Literature, 221.

Consisting of the medieval Cairo Geniza materials (MSS ABCDEF), the earlier Masada manuscript (MS M, 1st century B.C.E.), and the Qumran fragments
(2Q18/2QSir, 1st century B.C.E., H Q 5 / H Q P s , 1st century C.E.); see SKEHAN/DI
LELLA, The Wisdom of Ben Sira, 51-53; TRENCHARD, Ben Sira's View, 4, 186-187, n.
29-33.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 55-58; REITERER, "Review of Recent
Research," 26; BEENTJES, "Prophets and Prophecy," 209.
GILBERT, "Wisdom Literature," 299-300; COLLINS, Jewish Wisdom, 43.
10
HARRINGTON, Jesus Ben Sira, 3.
a n d differences i n the t o p i c s it a d d r e s s e s a n d i n l a n g u a g e a n d i m a g e r y .
S k e h a n / D i L e i l a c a t e g o r i z e J o b a n d E c c l e s i a s t e s , a n d also the W i s d o m
of S o l o m o n , as e x a m p l e s of existential w i s d o m that " a t t e m p t s to p r o
v i d e m e a n i n g for o n e w h o is faced w i t h s u c h p r o b l e m s as n a t u r a l disas
ters, u n t i m e l y death, [...] the d i l e m m a s o f the i n n o c e n t sufferer, a n d the
a n o m a l y o f the p r o s p e r o u s w i c k e d " . E x i s t e n t i a l w i s d o m , h o w e v e r , is
p r e s e n t i n all w i s d o m w r i t i n g s to a c e r t a i n extent. T h e s a m e is true
a b o u t " r e c i p e w i s d o m " , w h i c h d e a l s w i t h e v e r y d a y attitudes, beliefs,
customs, manners one should have toward God, toward one's fellows
a n d the w o r l d at large. T h i s f o r m o f w i s d o m is f o u n d i n the l a r g e s t
measure in Proverbs and B e n Sira.
1 1
12
W h i l e for B e n Sira P r o v e r b s to a c e r t a i n e x t e n t w a s the p r i m a r y

m o d e l i n t e r m s o f literary f o r m s as w e l l , h e also d e p a r t e d f r o m it for
i n s t a n c e i n the u s e o f a u t o b i o g r a p h i c a l n a r r a t i v e s (51:13-22), h y m n s o f
p r a i s e to G o d (39:12-35; 4 2 : 1 5 - 4 3 : 3 3 ) , a n d p r a y e r o f p e t i t i o n (22:27-23:6).
I n c o n t r a s t to the i n d i v i d u a l s a y i n g s o f P r o v e r b s , the b o o k o f B e n Sira
consists of several short treatises.
S c h o l a r s are d i v i d e d o n t h e q u e s t i o n o f the a u t h o r ' s attitude t o
w a r d s H e l l e n i s m . C o g g i n s , i n h i s t r e a t m e n t o f different v i e w s o n the
issue, n o t e s that w h i l e B e n S i r a ' s g r e a t e s t d e b t w a s to the J e w i s h tradi
tions, h i s attitude to H e l l e n i s m w a s n u a n c e d . H i s " c o n c e r n s w e r e w i t h
true w i s d o m a n d the fear o f G o d , a n d h e w a s n o t afraid to r a n g e
w i d e l y i n h i s s e a r c h for w a y s o f i n c u l c a t i n g t h e s e e s s e n t i a l s " . G i l b e r t
c o n c l u d e s that t h e a u t h o r ' s fidelity to b i b l i c a l t r a d i t i o n a n d o p e n n e s s to
G r e e k c u l t u r e are e x p r e s s e d w i t h o u t t h e s i g n s o f the later conflict o f the
M a c c a b e a n era. A s i n m o s t H e l l e n i s t i c p h i l o s o p h y o f the t i m e , i n B e n
Sira m o r e e m p h a s i s w a s o n h o w to live, r a t h e r t h a n o n s p e c u l a t i o n s
a b o u t the n a t u r e o f t h i n g s . A c c o r d i n g to H a r r i n g t o n , the i n f l u e n c e o f
H e l l e n i s m o n the w o r k is p a r t i a l l y s h o w n i n the fact that the g r a n d s o n
felt c o m p e l l e d to translate the b o o k i n t o G r e e k . W h i l e B e n Sira h a s
built on traditional w i s d o m and "had given himself increasingly both
to the r e a d i n g o f the l a w a n d the P r o p h e t s a n d t h e o t h e r a n c e s t r a l
13
14
15
16
11
12
13
14
15
16
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 33.

SKEHAN/DI LELLA, The Wisdom of Ben Sira, 32-33.
COLLINS, Jewish Wisdom, 44.
COGGINS, Sirach, 50-53, especially 53.
GILBERT, "Siracide," 1389-1437.
HARRINGTON, Jesus Ben Sira, 24.
1 7
b o o k s " ( P r o l o g u e ) , h e w a s at least familiar w i t h w o r k s o f G r e e k litera

ture, w h o s e i d e a s a n d t e r m i n o l o g i e s g a i n e d e x p r e s s i o n s i n h i s w o r k .
B e n S i r a ' s a w a r e n e s s o f H e l l e n i s t i c social m o r e s is e x p r e s s e d i n
31:12-32:13 w h e r e h e d e a l s w i t h a p p r o p r i a t e c o n d u c t at b a n q u e t s .
C o l l i n s a r g u e s that S i r a c h ' s " f a m i l i a r i t y with, a n d a c c e p t a n c e of, H e l l e
nistic b a n q u e t s s h o w s that h e w a s n o z e a l o u s o p p o n e n t o f H e l l e n i s t i c
c u l t u r e as s u c h " . H e also n o t e s that B e n Sira a t t a c h e s i m p o r t a n c e to
h o n o u r a n d s h a m e , w h i c h , h e a r g u e s , w e r e the c o r e c o n c e r n s o f H e l
lenic s o c i e t y . T h e r e is a l e n g t h y d i s c u s s i o n d e d i c a t e d to m a t t e r s o f
h o n o u r a n d s h a m e i n Sir 41:14-42:8. I n this p a s s a g e a n d in o t h e r s , it
s e e m s that B e n Sira r e p r e s e n t s a s e x u a l m o r a l i t y that is m o r e strict t h a n
that o f H e l l e n i s m , a n d e v e n g o e s b e y o n d t h e r e q u i r e m e n t s o f the l a w .
It a p p e a r s that n o t o n l y is e v e r y b r e a c h o f the l a w d i s a p p r o v e d , b u t all
f o r m s o f s e x u a l w r o n g d o i n g , s u c h as c o n s o r t i n g w i t h prostitutes, are
d i s c o u r a g e d . M a t t e r s o f s e x u a l w r o n g d o i n g are i n the c o n t e x t o f h o n
o u r a n d s h a m e . T h e c o n c e r n d o e s n o t lie s o l e l y w i t h the p u n i s h m e n t
a d u l t e r y entails, for i n s t a n c e , b u t also w i t h t h e d i s g r a c e it b r i n g s to t h e
p e r s o n b e f o r e others. A c c o r d i n g to D e S i l v a , w h a t c o n s t i t u t e s t h e " o t h
ers", o n the o n e h a n d , is the c o n g r e g a t i o n or a s s e m b l y o f p e o p l e
(1:30).
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19
20
21
22
A s Sir 41:14-42:8 attests, o n t h e o t h e r h a n d , it is G o d h i m s e l f w h o

also c o n s t i t u t e s the " o t h e r " b e f o r e w h o m o n e s h o u l d feel a s h a m e d .
W h i l e it is true that i n the w r i t i n g s o f B e n Sira t h e r e is a n i m m e n s e e m
p h a s i s o n the fear o f the L o r d , a n d that t h e a u t h o r is g r e a t l y c o n c e r n e d
w i t h h o n o u r or s h a m e b e f o r e the L o r d a n d the p e o p l e , p e r h a p s it is
m o r e c o r r e c t to p o i n t o u t that d e s p i t e the differences, s o m e o f the fea
tures o f H e l l e n i s t i c e t h o s m a y n o t h a v e b e e n as f o r e i g n to B e n Sira as
s o m e s c h o l a r s a s s u m e . A s B r a d l y n o t e s " F o r B e n Sira, if a H e l l e n i s t i c
i d e a or s o c i a l c o n v e n t i o n c a n b e a c c o m m o d a t e d to ' t h e fear o f the L o r d '
a n d the k e e p i n g o f T o r a h , t h e n h e is n o t o v e r l y r e l u c t a n t to a d o p t it.
T h e s e i d e a l s f o r m t h e b a s i c g r i d t h r o u g h w h i c h B e n Sira e v a l u a t e s H e l
l e n i s m a n d p r o v i d e the e s s e n t i a l c o n t e n t o f h o w h e defines w i s d o m .
23
17
18
19
20
21
22
23
WRIGHT, "Sirach: Introduction and Translation," 719.

SKEHAN/DI LELLA, The Wisdom of Ben Sira, 46-50. See for instance Ben Sira's
thoughts on death and dying, some of which resemble those found in Iliad; cf. REITERER, "Die Vorstellung vom Tod," 200-201.
However, the complexity of the Hellenistic world's attitude to issues of sexual mo
rality, such as adultery, must be taken into consideration. Cf. also COLLINS, Between
Athens and Jerusalem, 159.
DESILVA, "The Wisdom of Ben Sira," 446-449.
COLLINS, Jewish Wisdom, 34-35.
N e v e r t h e l e s s , o n e m u s t k e e p in m i n d that B e n S i r a h i m s e l f a s s o c i a t e d
w i t h the intellectual elite of h i s day, a n d h i s life w a s financially s u b s i
d i z e d b y the w e a l t h y . T h u s , h i s critiques o f c e r t a i n H e l l e n i s t i c p r a c t i c e s
are t e m p e r e d in p l a c e s , t h o u g h n o t n e c e s s a r i l y c o m p r o m i s e d / '
2 4
S o m e o f the differences b e t w e e n t h e a u t h o r ' s ethics a n d H e l l e n i s t i c

m o r e s w e r e h i s i n s i s t e n c e o n the h o n o u r o f t h e T o r a h a n d the c a u t i o n
that c h a r a c t e r i z e d h i s ethics, as o p p o s e d to H e l l e n i s m , w h e r e fear o f
s h a m e w a s s o m e t i m e s a m o t i v a t i o n for b o l d a c t i o n .
A n o t h e r q u e s t i o n that arises in r e l a t i o n to H e l l e n i s m is w h e t h e r t h e
a u t h o r w a s i n f l u e n c e d b y i d e a s o f G r e e k p h i l o s o p h y s u c h as S t o i c i s m .
A g a i n , s c h o l a r l y o p i n i o n is d i v i d e d o n the matter. S o m e s u g g e s t that
the a u t h o r h a d at least s o m e k n o w l e d g e o f Stoic p h i l o s o p h y a n d that
h i s identification o f w i s d o m a n d T o r a h is a n a l o g o u s to the Stoic identi
fication of the u n i v e r s a l l a w w i t h Aoyoq, w h i l e others c o n s i d e r it
u n l i k e l y that B e n S i r a h a d r e a l l y s t u d i e d the w o r k s o f Stoic p h i l o s o
p h e r s , n o t i n g that d e s p i t e s o m e i n t e r n a t i o n a l c h a r a c t e r i s t i c s o f h i s
w o r k , it is m a r k e d b y J e w i s h p a r t i c u l a r i s m . W h i l e it is n o t the t a s k o f
t h e p r e s e n t w o r k to a s c e r t a i n to w h a t d e g r e e , if at all, B e n S i r a w a s fa
miliar with and influenced b y Hellenistic philosophy, s o m e of his
c o m m e n t s r e g a r d i n g the n e e d to c o n t r o l o n e ' s p a s s i o n s a n d d e s i r e s
( 6 : l [ 2 ] - 3 [ 4 ] ; 18:30-19:3; 22:27-23:6) to a c e r t a i n d e g r e e b e a r r e s e m b l a n c e
to a c o m b i n a t i o n o f i d e a l s c h a r a c t e r i s t i c o f Stoic a n d C y n i c p h i l o s o p h y :
a u T d p K E i a (self-sufficiency) a n d f r e e d o m f r o m p a s s i o n s .
I n s u m m a r y , B e n S i r a u s e s t h e m e s f o u n d also in w i s d o m w r i t i n g s
s u c h as J o b , P r o v e r b s , E c c l e s i a s t e s , or the W i s d o m o f S o l o m o n a n d the
25
26
24
Cf. GREGORY, Like an Everlasting Signet Ring, 13. In his analysis of passages that
suggest that Ben Sira was aware of the dangers Hellenism represented for Jewish so
ciety and economy (Sir 8:1-2.18-19; 11:29-31.34; 11:12.16; 29:22-28 and 36:1-22), R E ITERER, "Der Fremde bei Ben Sira," 64-85, concludes that Ben Sira's answer for
these threats was not aggression, but education. UEBERSCHAER, Weisheit aus der
Begegnung, 134, notes, that for the sage strong emphasis remains on the intellectual
activity in the process of education; physical activity, the central element of Hellenis
tic education finds no echo with him. Education, becoming wise is always connected
with the fear of the Lord and commitment to his commandments; STADELMANN,
Ben Sira als Schriftgelehrter, 298-300. Some of Ben Sira's instructions may have had a
polemical purpose directed at those who have succumbed to the temptations of Hel
lenism and have forsaken the law of Moses (Sir 3:21-24; 41:8-9; 42:1 c-2); cf. BELLIA,
"An Historico-Anthropological Reading," 56; MINISSALE, "The Metaphor of T a i
ling'," 263-264.
25
COLLINS, Jewish Wisdom, 75-78; SANDERS, "Ben Sira's Ethics of Caution," 73-106.
26
On the various assessments on the issue see MATTILA, "Ben Sira and the Stoics,"
473-501, especially 500; COLLINS, Jewish Wisdom, 40-41, 84-89; HENGEL, Judaism and
Hellenism, 157-162; WINSTON, "Theodicy in Ben Sira," 239-249; CORLEY, "Wisdom
Versus Apocalyptic," 280-284; MARBOCK, Weisheit im Wandel, 160-173.
B o o k of B a r u c h , a n d e x h i b i t s at least s o m e similarities to H e l l e n i s t i c
ethics. H o w e v e r , h e is m o r e c o n c e r n e d w i t h m a t t e r s o f s e x u a l i t y , h o n
o u r a n d s h a m e t h a n the a b o v e w o r k s . H i s a n x i e t y r e g a r d i n g the c h a s
tity o f d a u g h t e r s is u n p a r a l l e l e d i n the w i s d o m w r i t i n g s o f S e c o n d
T e m p l e Judaism. His comments, including his prayer regarding one's
p a s s i o n s , i n c l u d i n g p a s s i o n s o f m e n , d e s e r v e special attention. A s
n o t e d a b o v e , all k i n d s o f s e x u a l w r o n g d o i n g m e e t w i t h d i s a p p r o v a l .
T h e w i s d o m p o e m s f o u n d i n the b o o k are also u n i q u e i n c e r t a i n as
pects, e s p e c i a l l y i n that t h e i r l a n g u a g e is s o m e t i m e s e r o t i c a l l y c h a r g e d .
W h i l e B e n Sira w a s i n f l u e n c e d b y m o r a l v a l u e s reflected i n the l a w a n d
p e r h a p s s h o w s similarities at s o m e p o i n t s to H e l l e n i s t i c m o r e s , h e h a s
h i s o w n s y s t e m o f ethics, a n d as p a r t o f it, a p a r t i c u l a r attitude t o w a r d s
s e x u a l i t y that w i l l b e e x p l o r e d in the thesis.
T h e r e is a w i d e r a n g e o f t o p i c s d i s c u s s e d i n the b o o k o f B e n Sira,
f r o m c r e a t i o n to death, to i s s u e s o f m o r a l i t y , to m a t t e r s o f e v e r y d a y life.
N o t all the t e a c h i n g s i n t h e b o o k are r e l e v a n t to t h e q u e s t i o n o f the
thesis. S o m e o f t h e m are o n l y m a r g i n a l l y relevant. T h e r e f o r e t h e y w i l l
b e d i s c u s s e d less e x t e n s i v e l y .
T h r o u g h o u t the w o r k I u s e " B e n S i r a " to d e s i g n a t e the b o o k i n g e n
eral a n d a l s o t h e a u t h o r o f the H e b r e w text, a n d " S i r a c h " w h e n refer
r i n g specifically to the G r e e k translation. T h e H e b r e w text u s e d as t h e
b a s i s for t r a n s l a t i o n a n d a n a l y s i s is that o f B e e n t j e s . L e v i ' s edition,
h o w e v e r , w i l l also b e c o n s u l t e d at s o m e p o i n t s . W h e r e o n l y the G r e e k
text a p p e a r s , the H e b r e w is n o t extant. T h e G r e e k text is b a s e d o n
Z i e g l e r ' s e d i t i o n . T h e E n g l i s h t r a n s l a t i o n o f the H e b r e w a n d G r e e k
B e n Sira p a s s a g e s u n d e r d i s c u s s i o n is m y o w n . H o w e v e r , I h a v e also
c o n s u l t e d B e n j a m i n G. W r i g h t ' s E n g l i s h t r a n s l a t i o n for c e r t a i n B e n Sira
p a s s a g e s from the L X X . T h e b i b l i c a l r e f e r e n c e s are f r o m the N R S V .
T h e v e r s e n u m e r a t i o n w i l l f o l l o w the H e b r e w text a n d w h e n the G r e e k
n u m b e r s differ t h e y w i l l a p p e a r i n b r a c k e t s , u n l e s s o t h e r w i s e i n d i c a t e d .
T h e o r i g i n a l H e b r e w a n d G r e e k text v e r s i o n s o f t h e p a s s a g e s w h e r e e x t a n t - are c o n t a i n e d i n a n A p p e n d i x t o g e t h e r w i t h their re
s p e c t i v e t r a n s l a t i o n a n d n o t e s o f textual criticism. C e r t a i n r e p e t i t i o n s o f
the latter i n the m a i n text c o u l d n o t b e a v o i d e d . I n o n e i n s t a n c e t h e full
H e b r e w text o f a p a s s a g e (Sir 4 2 : 9 - 1 4 ) is g i v e n i n the m a i n text o f the
b o o k d u e to the m a n y c o r r u p t i o n s o f the H e b r e w text. It is to a i d the
r e a d e r in f o l l o w i n g the text a n d t r a n s l a t i o n t o g e t h e r . R e g a r d i n g all
o t h e r p a s s a g e s the m a i n text o f the b o o k c o n t a i n s o n l y the E n g l i s h
27
28
29
3 0
27
28
29
30
BEENTJES, Ben Sira in Hebrew.

LEVI, Hebrew Text.
ZIEGLER, Sapientia.
WRIGHT, "Sirach: Introduction and Translation".
t r a n s l a t i o n o f the H e b r e w a n d G r e e k text, that w i l l a p p e a r t o g e t h e r for

e a s e o f c o m p a r i s o n i n o r d e r to identify t h o s e i n s t a n c e s w h e r e the trans
l a t i o n differs f r o m the original text, e s p e c i a l l y w i t h r e s p e c t to i s s u e s o f
sexuality. T h e s e t r a n s l a t i o n s i n c l u d e k e y H e b r e w a n d G r e e k t e r m s that
h a v e s i g n i f i c a n c e for the d i s c u s s i o n .
R e c e n t B e n Sira r e s e a r c h h a s b e e n m a d e e a s i e r t h r o u g h t h e p u b l i c a t i o n
of m a n y v a l u a b l e w o r k s , i n c l u d i n g the e x c e l l e n t b i b l i o g r a p h i c a l collec
tion of Friedrich V. Reiterer and Nuria Calduch-Benages. The edition
of all e x t a n t H e b r e w m a n u s c r i p t s w i t h a s y n o p s i s o f the p a r a l l e l texts
b y P a n c r a t i u s C. Beentjes w a s also a m u c h n e e d e d c o n t r i b u t i o n . G e n
eral i n t r o d u c t i o n s i n c l u d e t h o s e o f D a n i e l J . H a r r i n g t o n ,
Richard J.
C o g g i n s a n d J o h n J . C o l l i n s . N o n e a d d r e s s the t o p i c o f the p r e s e n t
w o r k i n detail. T h e r e h a v e b e e n f e w c o m m e n t a r i e s i n r e c e n t y e a r s . T h e
m o s t significant o n e s i n c l u d e the b o o k o f P a t r i c k W . S k e h a n a n d A l e x
ander A. Di Leila, which, while pointing out s o m e erotic content in
c e r t a i n s a y i n g s o f B e n Sira, d o e s n o t c o m m e n t o n m a n y o t h e r r e f e r e n c e s
that also h a v e p o t e n t i a l l y s e x u a l c o n n o t a t i o n s .
31
32
33
3 4
35
36
O n e a s p e c t o f the d i s c u s s i o n o f attitudes t o w a r d s s e x u a l i t y i n B e n
S i r a / S i r a c h p e r t a i n s to f e m a l e i m a g e r y a s s o c i a t e d w i t h w i s d o m , a n d its
o p p o s i t e , folly. A l i c e M . S i n n o t t p r o v i d e s a v a l u a b l e o v e r v i e w . R e
g a r d i n g t h e i s s u e o f " s t r a n g e n e s s " or " s t r a n g e w o m a n " , G a i l C o r r i n g t o n S t r e e t e i n h e r b o o k tries to define s t r a n g e n e s s t h r o u g h b i b l i c a l a n d
s o m e t i m e s e x t r a - b i b l i c a l e x a m p l e s o f b o t h n a m e d , a n d u n n a m e d or
figurative w o m e n w h o , b e c a u s e o f their s t r a n g e n e s s , w e r e t r a n s g r e s
sors o f the s o c i a l b o u n d a r i e s o f their a g e . N o n e o f t h e s e w o r k s d i s c u s s ,
h o w e v e r , w h a t s t r a n g e n e s s m e a n s for B e n S i r a / S i r a c h , w h e t h e r it is a
personification, or the t e r m " s t r a n g e w o m a n " refers to a n o r d i n a r y
p r o s t i t u t e or a n a d u l t e r e s s . T h e y also fail to c o n s i d e r the c o m m e n t s o n
the " s t r a n g e w o m a n " i n the l a r g e r c o n t e x t o f the w o r k or to c o m p a r e
t h e m w i t h o t h e r s a y i n g s that m a y reflect o n the a u t h o r ' s v i e w t o w a r d s
sexuality. O n e o f t h e p u r p o s e s o f t h e p r e s e n t w o r k is to fill t h e s e g a p s .
37
38
M o s t o f the w i s d o m p o e m s i n w h i c h w i s d o m is p e r s o n i f i e d as a
f e m a l e figure (1:1-10; 4:11-19; 6:18-31; 14:20-15:10; c h a p t e r 2 4 , e s p e c i a l l y
31
32
33
34
35
36
37
38
REITERER/CALDUCH-BENAGES, Bibliographie zu Ben Sira.

BEENTJES, Ben Sira in Hebrew.
HARRINGTON, Invitation to the Apocrypha, 78-91.
COGGINS, Sirach.
COLLINS, Jewish Wisdom.
SKEHAN/DI LELLA, The Wisdom of Ben Sira.
SINNOTT, Personification.
STREETE, Strange Woman.
24:1-22; 51:13-30) h a v e r e c e i v e d c o n s i d e r a b l e s c h o l a r l y attention, e s p e

cially c h a p t e r 2 4 b e c a u s e o f its c l o s e n e s s in t h e m e a n d i m a g e r y to P r o v
erbs 8. T h e erotic o v e r t o n e that c h a r a c t e r i z e s s o m e o f t h e s e p o e m s (es
pecially Sir 6:18-31; 14:20-15:10; parts o f c h a p t e r 2 4 ; 51:13-30) is n o t
a l w a y s n o t e d . A m o n g the w o r k s that reflect o n the s e x u a l i m a g e r y in
Sir 6:18-31 are the articles o f J a n e S. W e b s t e r a n d J e s s i e R o g e r s . J u
dith E . M c K i n l a y also m a k e s p a s s i n g c o m m e n t s o n the erotic c o n t e n t o f
Sir 14:20-15:10 a n d c h a p t e r 2 4 . In a n o t e w o r t h y article F r i e d r i c h V .
Reiterer d i s t i n g u i s h e s b e t w e e n the w i s d o m p o e m s that c o n t a i n funda
m e n t a l d e s c r i p t i o n s o f w i s d o m in the f o r m o f personification, w i t h
w h i c h w e are c o n c e r n e d (Grundlagenweisheit),
a n d t h e p o e m s that deal
w i t h a p p l i e d or practical w i s d o m (Angewandte
Weisheit) that is m a n i
fested in o n e ' s e v e r y d a y life a n d c o n d u c t , i n c l u d i n g o n e ' s d e c i s i o n s .
V a l u a b l e c o n t r i b u t i o n s h a v e b e e n m a d e to the i n t e r p r e t a t i o n o f Sir
51:13-30 b y J. A . S a n d e r s , A n d r e w A n g e l a n d C e l i a D e u t s c h .
O n g e n d e r issues a n d r e g a r d i n g B e n S i r a ' s v i e w o f w o m e n , W a r r e n
C. T r e n c h a r d ' s b o o k is u s e f u l . H e p r o v i d e s e x t e n s i v e c o m m e n t s o n the
t r a n s l a t i o n a n d analysis o f n u m e r o u s p a s s a g e s from the b o o k o f B e n
Sira. T r e n c h a r d is correct in a s s e r t i n g that B e n Sira h a s s o m e o f the
m o s t n e g a t i v e c o m m e n t s o n w o m e n in c o n t e m p o r a r y J e w i s h a n d ear
lier Biblical literature, b u t at t i m e s h e fails to identify the p o s i t i v e c o m
m e n t s , a n d d e s p i t e his t h o r o u g h textual analysis t h e differences b e
t w e e n the H e b r e w a n d G r e e k texts are n o t a l w a y s e m p h a s i z e d . H i s five
c a t e g o r i e s o f w o m e n as " g o o d w i f e " , " b a d w i f e " , " m o t h e r s a n d w i d
o w s " , " p r o s t i t u t e s " a n d " d a u g h t e r s " w i l l n o t b e u s e d in the s a m e w a y
in m y thesis. W h i l e the attitude t o w a r d w o m e n is a n i m p o r t a n t p a r t o f
the d i s c u s s i o n in the p r e s e n t w o r k , its focus is w i d e r t h a n g e n d e r is
sues. T h e r e f o r e the r a n g e o f the p a s s a g e s to b e treated is b r o a d e r .
C l a u d i a V . C a m p n o t o n l y treats g e n d e r issues b u t also e x p l o r e s
B e n S i r a ' s t e a c h i n g in the c o n t e x t o f h o n o u r a n d s h a m e .
39
40
4 1
42
43
4 4
45
46
47
39
WEBSTER, "Sophia," 63-79.
40
ROGERS, "'As Ploughing and Reaping'," 364-379.
41
MCKINLAY, Gendering
42
REITERER, "Das Verhaltnis der UWDU zur m m , " 97-133.
Wisdom.
43
SANDERS, "Sirach 51:13ff," 79-85.
44
ANGEL, "Wild Men," 145-161.
45
DEUTSCH, "Sirach 5 1 , " 400-409.
46
47
TRENCHARD, Ben Sira's View.

CAMP, "Honor and Shame," 171-187. An analysis of Sir 41:14-42:8 concerning
proper and improper shame in Ben Sira's work is provided by BOTHA, "The Ideol
ogy of Shame," 353-371.
10
T h e s o c i a l c o n t e x t h a s also b e e n a n i m p o r t a n t c o n s i d e r a t i o n for this

i n v e s t i g a t i o n . I n this r e g a r d L e o n i e J . A r c h e r ' s w o r k is useful i n g i v i n g
a n i n s i g h t i n t o the life a n d status o f w o m e n i n t h e a g e d i s c u s s e d . L e
gal i s s u e s a n d t r a n s g r e s s i o n s o f l a w are d i s c u s s e d n o t o n l y b y A r c h e r
b u t also i n a n u m b e r o f o t h e r w o r k s . O n e o f the r e c e n t a m o n g t h e m is
w r i t t e n b y J o h n J . C o l l i n s . B o t h this w r i t i n g a n d t h e b o o k s o f M i c h a e l
L. S a t l o w a n d H i l a r y B . L i p k a p r o v i d e a useful b a c k g r o u n d to the
d i s c u s s i o n o f i s s u e s s u c h as m a r r i a g e a n d d i v o r c e , a n d s u c h as adul
tery and other kinds of sexual wrongdoing.
48
49
5 0
5 1
52
It is, h o w e v e r , difficult to find d e t a i l e d a n a l y s e s o f p a s s a g e s c o n

c e r n i n g a d u l t e r y a n d p r o s t i t u t i o n i n the b o o k , a p a r t f r o m a f e w articles.
W r i t i n g s that d e a l w i t h t h e q u e s t i o n o f h o n o u r a n d s h a m e i n B e n S i r a
similarly m a k e only passing remarks about prostitution/adultery. There
are, t h u s far, n o w o r k s that p r o v i d e a s y s t e m a t i c a n a l y s i s o f all the
sage's sayings concerning sexual wrongdoings and passions/desires.
T h i s thesis w i l l a d d r e s s this n e e d . It d o e s n o t o n l y a i m to offer a sys
t e m a t i c d e t a i l e d s t u d y o f all the c o m m e n t s that b e t r a y s o m e t h i n g a b o u t
B e n S i r a ' s / S i r a c h ' s attitude t o w a r d s e x u a l i t y , i n the c o n t e x t o f f a m i l y
a n d g e n d e r , i n c l u d i n g the differences b e t w e e n t h e H e b r e w a n d G r e e k
text v e r s i o n s , b u t also to p r e s e n t a b a s i s for further s t u d i e s o n specific
t o p i c s a n d i s s u e s i n t h e b o o k o f B e n Sira. T h e fact that m a n y o f B e n
S i r a ' s c o m m e n t s reflect a n e g a t i v e attitude t o w a r d s w o m e n or f e m i n i n
ity c a n e a s i l y l e a d to the a s s u m p t i o n that t h e w o r k h a s a n e g a t i v e atti
t u d e t o w a r d s e x u a l i t y . H o w e v e r , this t h e s i s w i l l s e e k to d e m o n s t r a t e
that the a u t h o r ' s v i e w o n s e x u a l i t y is c o m p l e x , subtle, a n d d e p e n d s o n
the c o n t e x t o f t h e i n d i v i d u a l s a y i n g s .
53
48
49
50
51
52
53
ARCHER, Her Price is Beyond Rubies. Consult also WISCHMEYER, Die Kultur des
Buches Jesus Sirach; HORSLEY/TILLER, "Ben Sira and the Sociology of the Second
Temple," 74-107.
COLLINS, "Marriage, Divorce, and Family," 104-162.
SATLOW, Jewish Marriage in Antiquity.
LIPKA, Sexual Transgression.
Divorce in the Book of Ben Sira is also treated in CALDUCH-BENAGES, "Divorce in
Ben Sira," 81-95.
CAMP, "Honor and Shame,"; DESILVA, "The Wisdom of Ben Sira,"; SANDERS,
"Ben Sira's Ethics of Caution".
Chapter 1
Respect for fathers and mothers
and the treatment of widows
1.1 Attitude toward fathers and mothers
T h e m o s t e x t e n s i v e t e a c h i n g r e g a r d i n g o n e ' s p a r e n t s is f o u n d i n Sir 3 : 1 16. T h e p a s s a g e o c c u p i e s a significant p o s i t i o n i n the w h o l e o f the b o o k .
It f o l l o w s c h a p t e r s 1 a n d 2, i n w h i c h t w o of the m a i n t h e m e s are e s t a b
l i s h e d b y the author: the o r i g i n o f w i s d o m a n d the fear o f the L o r d . Sir
3:1-16, u n d e r s t o o d i n the light o f the c o m m a n d m e n t to h o n o u r o n e ' s
p a r e n t s i n t h e D e c a l o g u e ( E x o d 2 0 : 1 2 ; D e u t 5:16), a n d t h r o u g h t h e re
p e a t e d c o n n e c t i o n b e t w e e n the d i v i n e a n d t h e p a r e n t a l t h r o u g h o u t the
p a s s a g e , affirms the p a r e n t s ' a u t h o r i t y o v e r t h e c h i l d r e n , a n d at t h e
s a m e t i m e the a u t h o r i t y o f the father's t e a c h i n g . P l a c i n g Sir 3:1-16 after
s u c h significant t o p i c s , s u g g e s t s that t h e w i s e o f c h a p t e r o n e a n d t h e
G o d - f e a r i n g o f c h a p t e r 2 r e s p e c t the p a r e n t s ( c h a p t e r 3 ) . It is as if
t h r o u g h e s t a b l i s h i n g e a r l y i n the b o o k that w i s d o m is f r o m the L o r d ,
a n d also the p a r e n t s ' , e s p e c i a l l y father's a u t h o r i t y is also f r o m G o d , the
s a g e i n t e n d s to e s t a b l i s h the a u t h o r i t y o f his o w n t e a c h i n g for t h o s e
" s o n / s " or " c h i l d r e n " h e w i l l a d d r e s s t h r o u g h o u t t h e w o r k , e v e n if t h e y
are m o s t p r o b a b l y n o t h i s s o n s i n the p h y s i c a l s e n s e .
W i t h the e x c e p t i o n o f Sir 3:7 the text is e x t a n t i n H e b r e w f r o m the
end of verse 6 in M S A .
1
Sir 3:1-16
MSA
6 [] glorifying/honouring his mother
8 My son, in word and deed honour your father
so that all blessings may come upon you.
1
The importance of the connection between the divine and parental in the passage is
also pointed out by WRIGHT, "From Generation to Generation," 317.
2
3
WISCHMEYER, Die Kultur des Buches Jesus Sirach, 32.

WRIGHT, "From Generation to Generation," 315-318, argues, that through the form
of father-son instruction the sage's authority is extended over the readers as well.
M S C only contains the mutilated text of 3:14-16 and will be referred to in the foot
notes.
12
Respect for fathers and mothers and the treatment of widows
9 A father's blessing establishes the root (ttTItt?)

and the mother's curse uproots the young plant
(iHM wnun DK nV?pi).

10 Do not glory in your father's disgrace
for he is no glory to you.
11 His father's glory is a person's glory
5
and multiplies sin who curses his mother ("IQK V?pQ Kttn m")Q"l).
12 My son, be steadfast in honouring your father
and do not leave him as long as you live.
13 Even if his mind fails him, be considerate of him
and do not despise him as long as he lives.
14 Kindness/righteousness p N Dp"I^) to a father will not be blotted out,
it will be as a sin offering (lit. substitute for sin), it will take root .
15 In a day of distress (TilX DVD) it will be remembered in your favour,
as warmth upon frost, it will melt away (lit. destroy) your sins.
16 Who despises his father is one who acts presumptuously
(vna n r a
VTQ
^D) ,
and he provokes his Creator who curses his mother
V?pD
"IK")"ID D^DQ")) .
GI
1 Listen to a father's reproof, children,
and act accordingly to gain salvation/to be safe.
2 For the Lord honoured/glorified the father above the children,
and made firm the right of the mother over the sons.
3 Whoever honours his father will atone for sins,
4 and stores up treasures/riches whoever glorifies his mother.
5 Whoever honours his father will enjoy gladness over his children,
and when he prays he will be heard.
6 Whoever glorifies his father will prolong his life
(6 8o^da)v TTorrepa |iaKpor||ipuai),
and whoever obeys God will give rest to his mother

(KGC! 6 d a a K o u w v K u p i o u a v a n a u a a |ir|Tpa QUTOU).
TRENCHARD, Ben Sira's View, 40, 216, n. 2 1 , suggests if?pQ ("he who treats with
contempt", from if?p). Cf. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 153-154.
6
7
M S C has "will not be forgotten" (PID^D

GI supports it.
M S A reads VTilTi. However, both LEVI, Hebrew Text, 1, and BEENTJES, Ben Sira in
Hebrew, 23, read with M S A : VOITi from V01 ("plant"), here probably meaning "be
planted" or "takes root".
m
8
9
M S C has: TON DTOn ^"DftD: "like a blasphemer is he who forsakes his father".
M S C has: 1QN mnCT
DSnn, where mnCT (from 2U0 = "to drag") with
("his
mother") seems to be out of place.
DX7TM means "and cursing God". TRENCH
ARD, Ben Sira's View, 40, 216-217, n. 23-27, translates: "He who forsakes his father is
like a blasphemer, and he who provokes his mother is cursed by God." SKEHAN/DI
LELLA, The Wisdom of Ben Sira, 154: "A blasphemer is he who neglects his father; he
provokes God, who demeans his mother."
Attitude toward fathers and mothers
13
GII
7a whoever fears the Lord will honour (his) father
GI
7b and he will serve his parents as masters.
8 In deed and word honour your father,
that a blessing from him may come upon you.
9 For the blessing of the father makes firm the children's houses (OIKOUC;),
but the mother's curse uproots the foundations (0|iAia).
10 Do not glorify yourself in your father's disgrace,
for your father's disgrace is no glory for you.
11 For a man's glory is his father's glory,
and for the children a mother in dishonour is a disgrace
12 O son, help your father in old age,
and do not grieve him in his life.
13 And if his understanding fails him, show (lit. have) forbearance,
and do not despise him in all your strength.
14 For kindness/compassion (Ar)|ioauvr|) to a father will not be forgotten,
and instead of your sins it will be credited in your favour.
15 In a day of distress/affliction it will be remembered for you,
as frost in good weather, your sins will be destroyed.
16 Like a blasphemer is he who forsakes his father,
and he is cursed by the Lord whoever angers his mother.
T h e c o m m a n d m e n t to h o n o u r o n e ' s father a n d m o t h e r ( E x o d 20:12;
D e u t 5:16) is the first c o m m a n d m e n t a m o n g t h o s e c o n c e r n i n g o n e ' s
d u t y t o w a r d s o n e ' s o w n f e l l o w - b e i n g s a n d the o n l y o n e to i n c l u d e also
a p r o m i s e : " H o n o u r y o u r father a n d y o u r m o t h e r , so that y o u r d a y s
m a y b e l o n g in the l a n d that the L o r d y o u r G o d is g i v i n g y o u " ( E x o d
2 0 : 1 2 ) . R e f e r e n c e s to h o n o u r i n g father a n d m o t h e r a n d to o n e ' s d u t y
t o w a r d s t h e m c a n b e f o u n d t h r o u g h o u t the H e b r e w B i b l e . A n u m b e r o f
t h e m are i n c l u d e d in P r o v e r b s either in a p o s i t i v e e x h o r t a t i o n or b y
w a y o f d e s c r i b i n g h o w o n e s h o u l d n o t c o n d u c t o n e s e l f t o w a r d father
a n d m o t h e r . B e n Sira h o w e v e r e l a b o r a t e s this t h e m e in the greatest
detail.
In Sir 3:1 (GI: " L i s t e n to a father's reproof, children, a n d act a c c o r d
i n g l y to g a i n s a l v a t i o n / t o b e safe"; 'EAeyiidv TTorrpdc, OLKOUOOLTE, TEKVOC,
Kai ouTwq TTOiT]aaT, i v a aw6fjT) it is n o t clear w h a t the translator
m e a n s b y i v a aw6fjT. T h e m o s t frequent t r a n s l a t i o n s o f the w o r d aw^w
in v a r i o u s f o r m s in the L X X i n c l u d e "to k e e p " , "to s a v e " , "to free", "to
10
11
10
11
Deut 5:16 adds "and that it may go well with you".

Exod 21:17; Lev 20:9; Prov 1:8; 6:20; 19:26; 20:20; 23:22.25; 28:24; 30:17 (also cf. 30:11);
Tob 4:3-4; 14:12-13; the commandment is referred to in Matt 15:3-6; Mark 7:9-13;
Luke 18:20; Eph 6:2-3.
14
d e l i v e r " , " t o h e l p " , "to s a v e o n e s e l f " , d e p e n d i n g o n the f o r m o f the

H e b r e w w o r d b e h i n d it. It c a n r e n d e r v a r i o u s H e b r e w v e r b s a m o n g
w h i c h t h e m o s t significant o n e s are
D*?D a n d D*?B. T h e salvation,
d e l i v e r a n c e or h e l p a p e r s o n c a n e x p e r i e n c e m a y c o m e t h r o u g h p e o p l e
or t h r o u g h G o d . E v e n t h o u g h B e n Sira u s e s it w i t h r e f e r e n c e to c o n
flict or a d v e r s i t y f r o m w h i c h a p e r s o n n e e d s d e l i v e r a n c e , or from w h i c h
12
1 3
the a u t h o r h i m s e l f w a s s a v e d , s u c h as in Sir 2 : 1 1 ; 3 4 : 1 2 - 1 3 ; 5 1 : 8 , w h e r e
the d e l i v e r a n c e is a l w a y s c o n n e c t e d w i t h trust i n G o d or w i t h h i s
m e r c y , the text i n Sir 3:1 d o e s n o t i n d i c a t e a n y specific situation.
Sir 3:2 i m p l i e s that o n e m u s t b o t h o b e y o n e ' s father a n d r e s p e c t t h e
m o t h e r ' s right ( K p i c n v ) , as their p a r e n t a l a u t h o r i t y is g i v e n t h e m b y
G o d . S i m i l a r l y to E x o d 2 0 : 1 2 a n d D e u t 5:16, t h e r e is n o d i s c r i m i n a t i o n
b e t w e e n father a n d m o t h e r i n this c o m m e n t . Sir 7:27-28, w h i l e n o t
e x t a n t i n H e b r e w , reflects i n G I t h e w a y o n e c o m e s into this w o r l d :
t h r o u g h o n e ' s p a r e n t s . T h i s v e r s e c o n f i r m s that t h e p a r e n t s h a v e au
t h o r i t y g i v e n b y G o d o v e r their c h i l d r e n a n d t h e y are a l s o able to in
struct t h e m . I n P r o v 1:8 a n d 6:20 b o t h father a n d m o t h e r h a v e the r o l e
to teach. T h e latter also i m p l i e s i n its c o n t e x t (6:20-35) that t h e p a r e n t s '
i n s t r u c t i o n m a y p r o t e c t t h e s o n f r o m b e i n g l e d astray (for e x a m p l e b y
an immoral w o m a n ) .
Self-interest s e e m s to b e t h e m o t i v a t i o n b e h i n d r i g h t e o u s or g o o d
d e e d s t o w a r d p a r e n t s as p a r t o f a t o n e m e n t i n S i r 3 : 3 - 4 . It is n o t e w o r
t h y that b o t h father a n d m o t h e r a p p e a r h e r e i n t h e c o n t e x t o f a t o n e
m e n t . I n v e r s e 3 the w o r d e ^ i A d a e T c a s t a n d s for the v e r b " a t o n e " (6
14
1 5
16
17
Ti|iwv TTcn-epa e ^ i A d a K E T c a
q i a p T i a c , = " W h o e v e r h o n o u r s his
father
w i l l a t o n e for s i n s " ) a n d w h i l e it is w i d e l y u s e d i n t h e L X X , i n c l u d i n g
Sirach, m a n y t i m e s t o g e t h e r w i t h q i a p T i a c , , the w o r d a T T o G n a a u p i ^ w v
for " s t o r i n g u p t r e a s u r e s / r i c h e s " ( x a i (bq 6 a T T o G n a a u p i ^ w v 6 S o ^ d ^ w v
| i r | T p a auTOU = " a n d stores u p t r e a s u r e s / r i c h e s w h o e v e r glorifies h i s

m o t h e r " , v e r s e 4 ) , c a n n o t b e f o u n d a n y w h e r e else i n the L X X . T h e for
m e r v e r b i n v a r i o u s f o r m s is the p r e d o m i n a n t L X X t r a n s l a t i o n for the
H e b r e w "IDD to d e n o t e " t o e x p i a t e " . O f t h e 15 o c c u r r e n c e s i n t h e L X X
12
FOHRER, "au>u> and awTrpia in the Old Testament," 970.
13
FOHRER, "au>u> and awTrpia in the Old Testament," 974-978.
14
15
Cf. Sir 46:1.8.

According to Ps.-Phoc. 8 one must honour God first and then parents. In Tob 4:3
Tobit calls his son Tobias to honour his mother. The theme of 4Q416 2 iii 15b-19 is
also the honour of parents; according to 4Q416 2 iii 17b God set the parents in au
thority over the children; see HARRINGTON, Wisdom texts, 44, 47-48.
Pins ill also stresses that the God-fearer is good to both father and mother; see
SANDERS, Ben Sira and Demotic Wisdom, 81.
In Dan 4:24 (= 4:27 in NRSV) and Tob 4:10-11 atonement for sin is also associated
with good deeds.
16
17
15
v e r s i o n o f Sirach, w h e r e t h e H e b r e w text is e x t a n t , "IDD a p p e a r s , b u t it

is p r o b a b l e that i n o t h e r o c c u r r e n c e s w h e r e t h e H e b r e w text is n o t e x
tant the w o r d "IDD w a s b e h i n d ^ i A d a K O | i c a . T h e latter w o r d is u s e d to
c o n v e y the n o t i o n o f a t o n e m e n t w i t h e i t h e r G o d or the great a m o n g t h e
p e o p l e either i n a p o s i t i v e affirmation or i n n e g a t i o n i n Sir 3:3.30; 5:6;
16:7; 20:28; 2 8 : 5 ; 3 4 : 1 9 ( = 2 3 i n N E T S a n d N R S V ) ; 4 5 : 1 6 . 2 3 . T h e i d e a b e
18
19
h i n d the t e r m d T T o G n a a u p i ^ w v is p r o b a b l y n o t o n e o f g a i n i n g w e a l t h i n
a p h y s i c a l s e n s e as a r e w a r d i n t h e p r e s e n t life. A s a p a r a l l e l to Sir 3:3,
Sir 3:4 s h o u l d b e u n d e r s t o o d - as B o h l e n s u g g e s t s - i n the c o n t e x t o f
a t o n e m e n t d e s c r i b i n g a p e r s o n w h o stores u p r i c h e s o n w h i c h h e c a n
c o n f i d e n t l y r e l y if, o n e day, that b e c o m e s n e c e s s a r y . W h i l e v e r s e 3 c o n
c e r n s a t o n e m e n t that is c u r r e n t l y effective for past sins, v e r s e 4 o n l y
g u a r a n t e e s it for a y e t u n d e t e r m i n e d future p o i n t i n t i m e , w h e n o n e for a n y r e a s o n - m i g h t n e e d a t o n e m e n t .
20
Excursus: Ben Sira's view on sin and atonement

Without going into great detail concerning the author's view on sin and
atonement some remarks will be made here, which will also be relevant
later in the chapter regarding widows and orphans. To point out briefly
some characteristics of Ben Sira's thoughts on death is also necessary if one
attempts to understand his beliefs on what comes after death, since such
beliefs may influence a person's conduct in the present life. That Ben Sira
himself had such concerns seems to be clear from his comments on illicit
sexual relations, especially when he speaks about death, decay or grave, as
will be shown especially in chapter 4. Also these remarks will show us that
despite the anxiety throughout the book regarding certain pleasures in a
person's life, the author's outlook on life is not altogether negative, and not
all pleasures in life are to be condemned.
Sacrifices were important for the author since they were commanded
in Sir 35:4 (= 35:6-7 in NETS and NRSV) and they are encouraged in Sir
7:29-31. They do not seem to be efficacious on their own, however, in Ben
Sira's view. To restore the relationship with God that is broken by sin, sac
rifices have to be accompanied by righteous deeds. The Hebrew Bible is
concerned with the attitude toward the needy. Wisdom writings within it
also emphasize this aspect with their countless references to widows, or
phans and the poor, sometimes indicating that the wise person who acts
righteously follows the example of God who is the only protector of the
21
22
18
Sir 3:30; 45:16.23.
19
20
HERRMANN, "iAdaKO|iai," 302.

BOHLEN, Die Ehrung der Eltern, 167. Storing up good deeds for future time of need
is also the theme in Sir 29:12.
Cf. BROMILEY, "Atone, Atonement," 352-360.
See Exod 22:22; Deut 14:28-29; 15:7-11; 24:13.17-22; 26:12; Lev 19:9-10; 23:22; Isa
1:17.23; 10:2; Jer 7:6; 22:3-5; Amos 5:10-15; Zech 7:8-14; Mai 3:5.
21
22
16

23
weak. The approaches they had toward the needy were charity and social
justice. Malchow argues that the wise want not only to prevent social injus
tice but also to act justly. Job clothed himself in righteousness (Job 29:14).
The Psalms have admonitions to be righteous (Ps 68:6 [= 5 in NRSV]; Psalm
82). Proverbs is similarly concerned with the cause of the needy (Prov
14:21; 15:25; 19:17; 22:9; 28:27).
Ben Sira's attitude follows that of other wisdom writers on the subject,
and Sir 7:32-35 suggests in the context of 7:29-36 that along with sacrifices
and offerings, righteous deeds are also necessary for atonement. The au
thor's view of expiation is nicely summarized in a positive exhortation in
Sir 35:1-8 where almost all the aspects necessary for atonement are in
cluded. The keeping of the commandments, works of charity and refrain
ing from unrighteousness are especially important.
It is also noteworthy that Sir 7:36; 17:27-28; 18:21 and 28:6 all
emphasize that death does not delay and it inevitably ends the time to do
good to others and to hope in return for the forgiveness of sins. It also
seems that on the one hand, the author does not see death as a punishment
for sin, but something that is decreed for humanity, and not necessarily
something to be feared (Sir 41:3-4). On the other hand death is a cause for
anxiety (Sir 40:l-2) . As death is final and inevitable, one should enjoy life.
Life and death are set before humans and they can choose. For the fool,
even in life there can be death but for the wise there can be life even despite
the fact that death is inescapable for both of them. This is how Collins
describes the qualitative meaning of life and death. For Ben Sira death is
24
25
26
27
28
29
30
31
32
33
23
24
25
26
Pss 10:14.18; 68:6 (= 5 in NRSV); 82; 146:9; Job 31:16.18.

MALCHOW, "Social Justice," 122-123.
On the other hand, while the wisdom writers encouraged deeds of righteousness,
some also emphasized the maintenance of the status quo in society, at least to the ex
tent of avoiding any dramatic or revolutionary changes (Prov 24:21, cf. also Eccl 8:26). Cf. GORDIS, "Social Background," 81-82; FROHLICH, "Ben Szira tarsadalma,"
153-155. Whether the wisdom writers were from the upper, middle or lower class is
a subject of scholarly debate. For an overview consult SNEED, "Wisdom and Class,"
651-672.
Moreover, sacrifice of the godless is rejected if it comes from the exploitation of the
poor (34:18-20[= 21-24 in NETS and NRSV]). See also Prov 15:8-9; 21:27.
27
28
Cf. also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 87-90.

The righteous deeds include almsgiving, kindness, and being righteous in general
towards the weak and the oppressed. The idea found in Sir 3:1-16 about storing up
treasure appears in Tob 4:5b-7.9-ll. Cf. also QUARLES, "New Perspective and
Means of Atonement," 43-47; NICKELSBURG, "Judgment, Life-After-Death, and
Resurrection," 144-145; see also Tob 1:3; 14:9-11.
29
30

Cf. Sir 41:1-4.
31
32
COLLINS, "Root of Immortality," 179.

Also see Eccl 2:15-16.
33
COLLINS, "Root of Immortality," 179-180.
17
also the opposite of life, and he describes the netherworld as a place for
pointless survival, where even the praise of God is impossible. Sheol is
the place of not-living. From there people would not rise again (Job 14:12;
Sir 38:21). This belief has other consequences. Sheol cannot be the place for
retribution: that has to come in the present existence (Sir 9:12). Whether the
day of death is the day of judgment as well (Sir 11:26-28) is difficult to
determine. Death itself ends the time of a person in this world and with it
the time during which one can conduct oneself in an honourable or a
disgraceful way in many aspects. For Ben Sira this conduct includes the
attitude a person can have toward the weak of society, as discussed above.
If the relationship is restored, even though not knowing what comes after
death, one perhaps may hope that the inevitable end will be painless or
free of suffering.
It seems that the only way of a person's survival is through his name
and in his children. It is important how one conducts oneself in the pre
sent life, leaving a good or a bad name (Sir 39:11; 41:11-13; 44:14) and
whether one's children are wicked or virtuous (Sir 30:4-5).
Whether Ben Sira's belief regarding death has bearings on the attitude
towards illicit sexual relations such as adultery, or sexual conduct con
demned by him, such as prostitution, is not easy to determine. The com
ments on death are sometimes contradictory. It is also uncertain, as noted
above, what the author thinks about judgment or retribution, or what life
after death means. Therefore it is difficult to discern what death means in
passages on adultery or prostitution. It is most probable that death in these
passages is not meant literally. The argument about the connection be
tween one's conduct in the present life, and one's belief regarding death,
should be settled probably with the modest assertion that in the book of
Ben Sira, death ends the time for proper conduct, the time during which
one still has the opportunity to avoid conduct that would put one to shame
in the here and now and/or result in leaving behind a disgraceful memory.
These are significant concerns for the author as can be seen throughout the
book, for example in the passages on honour and shame (Sir 41:14-42:14)
and in the simile of the adulteress in Sir 23:22-26. The importance of the
memory one leaves behind is apparent in the latter passage. The former not
only follows immediately Sir 41:11-13 which attests that while humans are
mortal, a good name has lasting memory, but in it proper and improper
shame is also connected with the name or memory by which one is re
membered. With a good name wisdom also transcends death, so not only
34
35
36
37
34
35
36

Cf. the praise of the fathers who were remembered for what they had done and left
behind (Sir 44:1-50:24); for the importance of leaving behind a good name and chil
dren see also Isa 56:5; Job 18:17 (in negation) and Gen 48:16; Deut 25:7, respectively.
Cf. Sir 37:26
37
See also Sir 44:14
18
one's name and memory will live on, but also one's wisdom.
significance of one's wise teaching is again underlined.
38
Here the
I n Sir 3:5-6 t h e r e s e e m s to b e a n o t h e r d i m e n s i o n to the a u t h o r ' s selfinterest. O n t h e o n e h a n d , in a r e s t o r e d r e l a t i o n s h i p w i t h G o d , a per

s o n ' s p r a y e r is a s s u m e d l y h e a r d a n d h i s p r e s e n t life is p r o l o n g e d (Sir
3:5b.6a) as p a r t o f the e v a s i o n o f d i v i n e p u n i s h m e n t for sins. O n t h e
o t h e r h a n d , r e c i p r o c i t y w i t h a p e r s o n ' s o w n d e s c e n d a n t s is also sug
g e s t e d . W h o e v e r h o n o u r s h i s o w n father c a n h o p e that h i s o w n chil
d r e n w i l l d o the s a m e to h i m (Sir 3:5a), t h u s p r o v i d i n g a r e a s o n for j o y .
It is also in line w i t h the w e l l attested m e s s a g e o f w i s d o m literature
( P r o v 1 0 : 1 ; 15:20; 2 3 : 2 4 - 2 5 ; 29:3). A s n o t e d earlier, s i n c e the a u t h o r
p r o b a b l y d i d n o t b e l i e v e in a b l e s s e d afterlife, o n e f o r m o f c o n t i n u a t i o n
of o n e ' s life w a s h a v i n g d e s c e n d a n t s . A father w i l l rejoice o v e r disci
p l i n e d c h i l d r e n t h r o u g h o u t h i s life a n d at d e a t h w i l l h a v e n o regrets,
since h e l e a v e s b e h i n d h i m o n e like h i m s e l f (Sir 3 0 : 1 - 5 ) .
W h i l e the H e b r e w text is o n l y e x t a n t in M S A from the e n d o f Sir
3:6 a n d h a s o n l y the w o r d s 1QK "QDB, the i d e a o f glorifying father
c o u l d b e s u r m i s e d in the first h a l f o f 3:6a ( M S A ) to create a parallel
w i t h the i d e a o f h o n o u r i n g / g l o r i f y i n g m o t h e r (3:6b, 1QK "QDB). T h e
c o m m e n t in G I ( " W h o e v e r glorifies h i s father w i l l p r o l o n g h i s life, a n d
w h o e v e r o b e y s G o d w i l l give rest to h i s m o t h e r " , 3:6) c o u l d b e p a r t o f
a n o t h e r parallel. T h e e x p r e s s i o n avaTTauw is p a r t o f the a u t h o r ' s v o
c a b u l a r y a n d it u s u a l l y r e n d e r s the H e b r e w 1T13 ("to h a v e a rest", "to
find rest", in H i p h i l "to g i v e rest to s o m e b o d y " ) . If the v e r b eiaaKOUwv
is r e g a r d e d h e r e as correct, t h e n Sir 3:6b a n d 3:7a are parallel stichs,
since 3:7a reads: " W h o e v e r fears the L o r d w i l l h o n o u r (his) father"
( G i l ) . If t h e H e b r e w t e r m b e h i n d t h e L X X t r a n s l a t i o n h o w e v e r is n o t
Vn ("to h e a r " , "to l i s t e n " ) , b u t
("to r e n d e r " , " t o r e t u r n " , "to g i v e
b a c k s o m e t h i n g " ) , t h e n 3:6b w o u l d read: w h o e v e r g i v e s rest to h i s
m o t h e r , r e n d e r s g o o d to G o d . I n a n y case, v e r s e 7 a c o n n e c t s the fear
of the L o r d a n d the h o n o u r o f father, as if to s u g g e s t that fearing t h e
L o r d a n d o b e y i n g h i s l a w s in g e n e r a l (Sir 2:15-16) finds a c o n c r e t e actu39
40
41
42
4 3
4 4
38
39
40
Cf. See Sir 39:9-11 in the context of 38:34c-39:ll; see also GREGORY, Like an Everlast
ing Signet Ring, 84.
Also cf. Prov 15:29.
The length of days is also a motivating factor for honouring one's parents in 4Q416 2
iii 19a, alongside with one's own honour (4Q416 2 iii 18b).
41
42
The students are told not to rejoice over impious or wicked children in Sir 16:1-3.
It is used 19 times in various contexts.
43
TRENCHARD, Ben Sira's View, 214, n. 16.
44
See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 154; TRENCHARD, Ben Sira's
44, 214, n. 17.
View,
19

45
a l i z a t i o n i n the h o n o u r o f father i n 3 : 7 a . T h e p r a c t i c a l side o f that h o n

our includes what appears in verse 7b.8.12-13. Although E x o d 21:7 and
N e h 5:5 attest that a father h a d t h e right to sell h i s f e m a l e c h i l d r e n as
slaves, it is n o t i m p l i e d i n Sir 3:7b (GI: " a n d h e w i l l serve h i s p a r e n t s as
m a s t e r s " ) , e v e n if the w o r d SecnTOTcac, is u s e d h e r e a l o n g w i t h SouAeu' a e i . It m a y refer m e r e l y to the fact that c h i l d r e n o u g h t to b e o b e d i e n t to
46
their p a r e n t s as s l a v e s to their m a s t e r s . Sir 3:8 s u g g e s t s that o n e ' s acts

c a n n o t c o n t r a d i c t o n e ' s w o r d s ( M S A : " M y son, i n w o r d a n d d e e d h o n
o u r y o u r father, so that all b l e s s i n g s m a y c o m e u p o n y o u " ) . H o n o u r
m u s t b e m a n i f e s t e d i n b o t h w o r d s a n d d e e d s . O n e o f the e x a m p l e s o f
the s i g n i f i c a n c e o f a father's b l e s s i n g is c o n f i r m e d i n G e n 2 7 : 1 - 4 0 w h e r e
J a c o b w a s e v e n w i l l i n g ( w i t h h i s m o t h e r ' s help!) to trick h i s b r o t h e r
E s a u to get their father I s a a c ' s b l e s s i n g . T h e e x p r e s s i o n ev epyto K a i
Aoyw i n Sir 3:8 r e s e m b l e s t h e fullness o f o b e d i e n c e r e q u i r e d i n D e u t
2 8 : 1 : SJBtttn
G o o d d e e d s to a father i n c l u d e c a r i n g for h i m i n o l d
a g e a n d n o t f o r s a k i n g h i m i n a n y c o n d i t i o n (Sir 3:12-13). A n a g e i n g
father (3:12a) w h o is g e t t i n g frail in m i n d (3:13a) is in c o n t r a s t w i t h a
son, w h o is i n h i s full s t r e n g t h (3:13b) as reflected i n the G r e e k v e r s i o n .
T h e t e a c h i n g o f t h e s e v e r s e s m a y b e a n o t h e r e x a m p l e o f self-interest
a n d r e c i p r o c i t y o n t h e a u t h o r ' s p a r t i n the s e n s e that a y o u n g p e r s o n ,
w h o , i n h i s v i g o u r s u p p o r t s h i s a g e i n g father, m a y , i n h i s o w n o l d a g e
h o p e for s i m i l a r c o n d u c t f r o m h i s s o n s . I n the p l a c e o f t h e p r o h i b i t i o n
of f o r s a k i n g o n e ' s father i n the H e b r e w text (3:12b) t h e G r e e k testifies
that a n e l d e r l y father s h o u l d n o t b e g i v e n e v e n a c a u s e for grief (3:12b).
I n r e l a t i o n to b l e s s i n g a n d curse, Sir 3:9 u s e s different m e t a p h o r s i n
the H e b r e w a n d G r e e k to c o n v e y the s a m e idea: the m e t a p h o r o f r o o t
a n d y o u n g p l a n t i n t h e f o r m e r a n d the m e t a p h o r o f h o u s e i n the l a t t e r .
T h e m e t a p h o r o f r o o t is f o u n d i n P r o v 12:3, a n d the w o r d
is u s e d i n
s i m i l a r s e n s e i n J o b 1 4 : 9 . A l s o the v e r b f o r m
h a s o t h e r figurative
m e a n i n g s s u c h as p l a n t i n g p e o p l e (Jer 12:2) or e s t a b l i s h i n g t h e p e o p l e
of G o d ( E x o d 15:17; 2 S a m 7:10; P s 4 4 : 3 ) . S i m i l a r l y the w o r d OIKOC, c a n
4 7
48
49
50
51
45
46
47
48
49
50
51
Cf. also BOHLEN, Die Ehrung der Eltern, 205.

Cf. SNAITH, Ecclesiasticus, 21.
GI does not differ significantly for this verse, except it reads "a blessing" for "all
blessings".
Cf. Gen 9:26; 27:27-38; 28:1.6; 48:15-16; 49:25-26 for the importance of a father's bless
ing. See also Deut 28:1-14 and Sir 3:8.
See also TRENCHARD, Ben Sira's View, 214-216, n. 18.
In contrast to a dry tree that symbolizes a person without offspring, the metaphor of
plant is used regarding Abraham in 1 En. 93:5, who is said to be the progenitor of
"the eternal plant of righteousness" (lEn. 93:10). Cf. Jub 16:26; 36:6. For the metaphor
of God's people as his plants see FUJITA, "Metaphor of Plant," 30-45.
20
h a v e m e a n i n g s o t h e r t h a n the literal. It is u s e d to d e n o t e f a m i l y or
h o u s e h o l d . H a v i n g m a n y offspring or b e c o m i n g a g r e a t f a m i l y / n a t i o n
is c o n n e c t e d w i t h a b l e s s i n g i n G e n 12:2; 17:16.20; 22:17; 26:3-4; 26:24;
2 8 : 3 ; 48:16; D e u t 1:11; 7:13; 2 8 : 8 - 1 1 ; 30:16; I S a m 2 : 2 0 ; P s 1 1 5 : 1 2 - 1 8 ; E z e k
37:26; H e b 6:14. Sir 3:9 also reflects the b e l i e f that g r o w i n g g r e a t or e s
t a b l i s h i n g a g r e a t n a t i o n d e p e n d s o n t h e b l e s s i n g . It a l s o s u g g e s t s that a
52
c u r s e h a s t h e o p p o s i t e result, e v e n t h o u g h it d o e s n o t detail w h a t u p
r o o t i n g the y o u n g p l a n t / f o u n d a t i o n s m e a n s . T h e b l e s s i n g o f a p a r e n t
w a s i r r e v o c a b l e a n d e f f i c a c i o u s r e g a r d i n g the d e s c e n d a n t s . It is at
t e s t e d i n G e n 9:25-27; 2 7 : 3 0 - 3 8 ; J u d g 17:1-4 a n d s e e m s c o n f i r m e d i n Sir
3:9, w h i c h i m p l i e s that t h e m o t h e r ' s c u r s e is j u s t as efficacious as the
father's b l e s s i n g . S a u e r s u g g e s t s , that the c h a n g e from the i m a g e o f r o o t
a n d p l a n t to the i m a g e o f h o u s e a n d f o u n d a t i o n reflects a c h a n g e i n
lifestyle. W h i l e B e n Sira s e e m s to o r i g i n a t e f r o m t h e land, S i r a c h t h i n k s
in urban categories.
T h e focus o f Sir 3:10.11a is the r e p u t a t i o n o f the father h i m s e l f ( M S
A : " D o n o t g l o r y i n y o u r father's d i s g r a c e for h e is n o g l o r y to y o u . H i s
father's g l o r y is a p e r s o n ' s g l o r y " ) . B e n Sira w r i t e s in 41:7-9 that a n
i m p i o u s father is b l a m e d b y h i s c h i l d r e n b e c a u s e " o n h i s a c c o u n t t h e y
w i l l b e r e p r o a c h e d " (41:7). A l s o , as d i s c u s s e d a b o v e i n this c h a p t e r , a
p e r s o n ' s life is reflected i n the n a m e a n d t h e c h i l d r e n h e l e a v e s b e h i n d
(Sir 30:4-5; 4 1 : 1 1 - 1 3 ) . A w i c k e d p e r s o n w i l l l e a v e a b a d n a m e i n w h i c h
t h e c h i l d r e n w i l l s u r e l y n o t g l o r y (Sir 3:10). A s u r p r i s i n g c o m m e n t fol
57
l o w s i n 3:11b: " a n d m u l t i p l i e s sin w h o c u r s e s (V?pB) h i s m o t h e r " ( M S
A ) . W h e t h e r the w o r d if?p ("to d e m e a n " ) or Y?p ("to c u r s e " ) is u s e d
h e r e r e g a r d i n g the m o t h e r , e i t h e r w o u l d b e c o m p l e t e l y c o n t r a d i c t o r y to
the m e s s a g e o f the w h o l e s e c t i o n i n Sir 3:1-16. A l s o , the latter is p r o h i b
ited i n E x o d 21:17. It is n o t e w o r t h y that G I h a s a s i g n i f i c a n t l y different
r e a d i n g i n Sir 3:11b: " a n d for t h e c h i l d r e n a m o t h e r in d i s h o n o u r is a
d i s g r a c e " ( x a i oveiSoq TEKVOIC, |irJTnp ev a S o ^ i a ) . W h i l e M S A d o e s
n o t d e s c r i b e the qualities of the m o t h e r , the G I d e p i c t s h e r as a m o t h e r
i n d i s h o n o u r . It is n o t d e t a i l e d w h a t d i s h o n o u r m e a n s i n this context, or
w h y the G r e e k h a s s u c h a different e m p h a s i s for this line. T h e c o m m e n t
may refer to a n act o f s e x u a l n a t u r e , s u c h as adultery, w h i c h c o u l d b r i n g
53
54
55
56
5 8
52
53
54
55
56
57
58
GYORKOSY/KAPITANFFY/TEGYEI, Ogorog-Magyar Nagyszotdr, 717.

SAUER, "Ben Sira in Jerusalem," 340.
GI does not differ significantly.
TRENCHARD, Ben Sira's View, 40, 216, n. 21, suggests if?pQ ("he who treats with
contempt", from if?p). Cf. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 153-154.
As suggested by SKEHAN/DI LELLA, The Wisdom of Ben Sira, 154.
21
s h a m e o n the c h i l d r e n , b u t that c a n n o t b e s a i d for certain. It w o u l d

c e r t a i n l y b e a s u r p r i s i n g r e m a r k i n the c o n t e x t o f h o n o u r i n g father a n d
mother.
The
idea
of
atonement
returns
in
Sir
3:14-15:
"Kind
n e s s / r i g h t e o u s n e s s p N np"l^) to a father w i l l n o t b e b l o t t e d o u t ,
59
it will
60
b e as a sin offering (lit. s u b s t i t u t e for sin), it w i l l t a k e r o o t . I n a d a y o f

distress (H"l^ DV2) it w i l l b e r e m e m b e r e d i n y o u r favour, as w a r m t h
u p o n frost, it will m e l t a w a y (lit. d e s t r o y ) y o u r s i n s / ' ( M S A ) I n 3:14a
the g o o d d e e d to a father is e x p r e s s e d w i t h the w o r d Hp"l^, a d e r i v a t i v e
of p"l^ a n d is u s u a l l y r e n d e r e d as " r i g h t e o u s n e s s " , " u p r i g h t n e s s " . T h e
LXX
t r a n s l a t i o n c a n i n c l u d e a m o n g o t h e r s the d e r i v a t i v e s o f SIKT]
or
Ar||ioauvr| as i n 3:14a. It c a n i n c l u d e k i n d n e s s , m e r c y , g e n e r o s i t y , h o n
61
esty, or e v e n p i t y ( e A r | | i o a u v r | ) . Q u a r l e s a r g u e s that t h e G r e e k t e r m
TTpoaavoiKo8o|i(ja i n the G I v e r s i o n o f 3:14b ( " a n d i n s t e a d o f y o u r sins it
will
be
credited
in
TTpoaavoiKo8o|ir|6TiaTai
aspect.
62
your
aoi)
favour";
KOCI
avri
qiapTiwv
h a s a n e c o n o m i c r a t h e r t h a n a cultic
It is n o t specified, h o w e v e r , w h a t h e m e a n s b y it a n d the w o r d
TTpoaavoiKo8o|i(ja d o e s n o t a p p e a r a n y w h e r e e l s e i n the L X X . I n t h e
c o n t e x t o f the p a s s a g e u n d e r d i s c u s s i o n
np"l^ c a n d e s c r i b e for in
s t a n c e the attitude o f a c c e p t i n g a n d h e l p i n g a n e l d e r l y father, or o n e

w i t h d e c l i n i n g m e n t a l ability (Sir 3 : 1 2 - 1 3 ) .
forgotten b y G o d .
6 4
63
Such a conduct will not be
I n 3:14 the m e t a p h o r o f k i n d n e s s / r i g h t e o u s n e s s
t a k i n g r o o t s u g g e s t s that the effect of a c h i l d ' s g o o d c o n d u c t is p r o

l o n g e d i n the future, a n d it d o e s so t h r o u g h a n i m a g e o f a p l a n t g r o w
i n g to m a t u r i t y b r i n g i n g fruit i n d u e t i m e .
3:3-4
65
Sir 3:15 i n the light o f Sir
s e e m s to c o n v e y the i d e a that for t h o s e w h o , t h r o u g h h o n o u r i n g
their p a r e n t s s t o r e u p r i c h e s , this w i l l c o m e as a n a d v a n t a g e w h e n G o d
w i l l w i p e o u t the v e r y sins that c a u s e t h e distress o n the d a y o f afflic
tion, as w a r m t h d e s t r o y s frost ( 3 : 1 5 ) .
66
T h e n o t i o n that o n the d a y o f
distress G o d w i l l r e m e m b e r t h e k i n d / r i g h t e o u s also c o r r e s p o n d s to Sir

3:5 w h i c h c o n t a i n s the p r o m i s e : G o d will h e a r the p r a y e r o f t h o s e w h o
59
60
MS C has "will not be forgotten" (PID^D *?K). GI supports it.

MS A reads VTlTl. However, both LEVI, Hebrew Text, 1, and BEENTJES, Ben Sira in
Hebrew, 23, read with MS A : VOTl from V01 ("plant"), here probably meaning "be
planted" or "takes root". Cf. also BEENTJES, "Reading the Hebrew Ben Sira Manu
scripts," 313.
KELLY, "Righteousness," 192-193.
QUARLES, "New Perspective and Means of Atonement," 49.
BOHLEN, Die Ehrung der Eltern, 169.
BOHLEN, Die Ehrung der Eltern, 170-171.
m
61
62
63
64
65
66
22

67
h o n o u r their f a t h e r . P r o v 1 5 : 2 9 also attests that t h e L o r d h e a r s the

p r a y e r o f the r i g h t e o u s .
In Sir 3:16, G I , M S A a n d M S C h a v e different v e r s i o n s . T h e r e a d i n g
of M S C a n d G I 3 : 1 6 a ( " L i k e a b l a s p h e m e r [^"UBD; (bq (3Adac()r||ioq] is h e
w h o forsakes h i s father") s e e m s to fit the c o n t e x t b e t t e r t h a n M S A for
this line: " W h o d e s p i s e s h i s father is o n e w h o acts p r e s u m p t u o u s l y " .
M S A i n 3:16b r e a d s " a n d h e p r o v o k e s h i s C r e a t o r w h o c u r s e s h i s
m o t h e r " . B o t h M S C a n d G I i n 3 : 1 6 a a n d M S A i n 3:16b r e m i n d t h e
r e a d e r o f Sir 3:2, w h e r e t h e a u t h o r i t y b e h i n d t h e h o n o u r o f p a r e n t s is
G o d h i m s e l f . I n a d d i t i o n , t h e different e m p h a s i s i n t r o d u c e d b y G I i n Sir
3:16b ( " a n d h e is c u r s e d b y t h e L o r d w h o e v e r a n g e r s h i s m o t h e r " )
c o u l d b e o n the o n e h a n d a n a n t i t h e s i s to v e r s e Sir 3:1 w h i c h p r o m i s e s
s a l v a t i o n / s a f e t y for t h o s e h e e d i n g the father's reproof, a n d c o u l d m e a n
o n the other, that b l e s s i n g a n d c u r s e m a y c o m e n o t o n l y f r o m p a r e n t s
(Sir 3:8b.9) b u t also f r o m G o d . I n t h e c o n t e x t o f 3:1-16, t h r o u g h t h e
i d e a o f the b l a s p h e m e r a n d o f the c u r s e o f G o d v e r s e 16 s u g g e s t s that
the s t u d e n t s h o u l d b e a w a r e o f the c h o i c e s : t h e s o n w h o d o e s n o t fulfil
h i s duties t o w a r d the father a n d acts c o n t r a r y to h i s r e p r o o f (Sir 3:1) c a n
b e c o m p a r e d to a ^"IIQ, w h o i n c u r s G o d ' s c u r s e , w h i l e the c o n d u c t o f
t h o s e w h o act a c c o r d i n g to the r e p r o o f w i l l a t o n e for sins (Sir 3:3-4.1415). Connecting the h o n o u r of parents which includes charitable con
d u c t w i t h the c o n c e p t o f a t o n e m e n t a n d u s i n g this t e a c h i n g as a n ethi
cal m o t i v a t i o n i n e d u c a t i o n is a significant t h e o l o g i c a l c o n t r i b u t i o n i n
the w o r k .
68
6 9
70
71
In the w i d e r c o n t e x t that d e a l s w i t h s o c i a l a n d r e l i g i o u s relations (Sir

7:1-9:16)
72
Sir 7:27-28 also calls for the h o n o u r o f p a r e n t s , b u t h e r e t h e
theme of gratitude
73
is apparent:
Sir 7:27-28
GI
With your whole heart honour your father
67
68
69
70
71
72
73
BOHLEN, Die Ehrung der Eltern, 171-172.

Cf. Exod 21:17. GI has a somewhat different idea in Sir 3:16b: "and he is cursed by
the Lord whoever provokes his mother".
Cf. also BOHLEN, Die Ehrung der Eltern, 165-180.
Sir 7:27-28 follows 7:18-26 which concerns the attitude towards one's friends, house
hold, including servants, cattle and female members of the family, for example
daughters and wives.
Cf. COLLINS, Jewish Wisdom, 64.
23
and do not forget your mother's birth pains.

Remember that of them (lit. through them) you were born
and what can you give them back for what they gave you?
The initial role that the p a r e n t s h a v e i n starting a p e r s o n ' s life is e m
p h a s i z e d i n t h e s e v e r s e s . It d o e s n o t o n l y entail their a u t h o r i t y o v e r
their c h i l d r e n b u t also t h e h o n o u r t h e c h i l d r e n o w e t h e m for the
74
75
greatest gift that c a n b e given: life. E s p e c i a l l y the m o t h e r ' s p a i n is i n the

c e n t r e o f a t t e n t i o n h e r e : o n e o w e s o n e ' s life to h e r w i l l i n g n e s s to u n d e r
t a k e t h e p a i n o f g i v i n g birth. F o r this s h e m u s t also b e r e s p e c t e d i n par
allel to the father, e v e n if the h o n o u r that is r e q u i r e d t o w a r d h e r is n o t
spelled out.
W h i l e i n Sir 3:1-16 self-interest s e e m s m o r e e m p h a s i z e d , i n Sir 7:2728 g r a t i t u d e is the real m o t i v a t i o n for r e s p e c t o f p a r e n t s . T h i s s h o w s a
m o r e p o s i t i v e e v a l u a t i o n o f m o t h e r s e s p e c i a l l y i n the a p p r e c i a t i o n o f
the painful p r o c e s s of b i r t h e n d u r e d b y t h e m . T h i s , h o w e v e r , d o e s n o t
reflect g r e a t l y o n t h e a u t h o r ' s attitude to s e x u a l i t y .
76
O n e o f B e n S i r a ' s r e c u r r i n g t h e m e s is to call for h u m i l i t y i n the p r e s e n c e

of influential m e n (Sir 7:5b.7a. 14a). A n o t h e r is t h e fear o f b e i n g dis
g r a c e d i n front o f o t h e r p e o p l e (18:31; 4 2 : l l a b c d ) . T h e s e c o n c e r n s cul
m i n a t e i n Sir 23:14, w h e r e the c o n t e x t i n w h i c h o n e is to feel s h a m e is
o n e ' s father a n d m o t h e r . Its w i d e r c o n t e x t (22:27-23:27) c o n c e r n s selfc o n t r o l a n d sins o f v a r i o u s k i n d s : the sins o f the t o n g u e (22:27-23:1) a n d
the sins o f p a s s i o n (23:2-6). 2 3 : 7 - 1 1 a n d 2 3 : 1 2 - 1 5 - the i m m e d i a t e c o n
text o f 23:14 - h a v e r e l a t e d t e a c h i n g s o n the sins o f the m o u t h or s h a m e
ful s p e e c h . 2 3 : 1 6 - 2 6 d e s c r i b e s the s e x u a l w r o n g d o e r a n d the a d u l t e r e r
(23:16-21) a n d the a d u l t e r e s s (23:22-26). T h e c o n c l u s i o n (23:27) c o n t a i n s
o n e o f B e n S i r a ' s m a i n t h e m e s : " n o t h i n g is b e t t e r t h a n the fear o f the
L o r d " (23:27b, G I ) .
Sir 23:14
GI
Remember your father and your mother,
for you sit in council among the mighty (lieyiaTdvwv),
lest you forget in their presence,
77
78
74
75
76
77
Cf. 4Q416 2 iii 17a; HARRINGTON, Wisdom Texts, 44, 47-48.

The authority of their teachings must be respected: Prov 1:8; 6:20.
There are similarities between this passage and the Egyptian Teaching of Any vii 19
with regard to the attitude toward one's mother; cf. RUFFLE, "Teaching of Amenemope," 41.
|iyiaTdv: "great man", "important person". The genitive plural used together with
auv8pUig probably means: "sit in the council among great men".
24
and be regarded a fool because of your manner,

and you will wish you had never been born,
and the day of your birth you will curse.
One's insolent speech a m o n g m e n of influence brings shame not only
o n the p e r s o n w h o w a s i n s o l e n t , b u t a l s o o n o n e ' s p a r e n t s . O n e m u s t
k e e p i n m i n d o n e ' s father a n d m o t h e r i n o r d e r to a v o i d this s e r i o u s
m i s t a k e ( " R e m e m b e r y o u r father a n d y o u r m o t h e r " , |ivrja6r|Ti TTorrpdc,
Kai |ir|Tp6q a o u ) . R e m e m b e r i n g i n this c o n t e x t m a y m e a n r e m e m b e r
i n g the i n s t r u c t i o n s o f the p a r e n t s , or b e i n g m i n d f u l of o n e ' s father a n d
m o t h e r i n o r d e r n o t to b r i n g s h a m e o n t h e m . T h i s m a y h e l p to a v o i d a
s i t u a t i o n w h e r e o n e h a s to w i s h that o n e h a d n e v e r b e e n b o r n or to
c u r s e the d a y o f o n e ' s b i r t h . T h e n o t i o n o f c u r s i n g t h e d a y o f o n e ' s
b i r t h a p p e a r s i n J o b 3:1-10 w h e r e t h e r e a s o n b e h i n d it is a g r e a t afflic
t i o n i n the life o f the a u t h o r . I n the o t h e r o c c u r r e n c e the p r o p h e t
J e r e m i a h also c u r s e s t h e d a y h e w a s b o r n b e c a u s e all h e sees a r o u n d
h i m is s o r r o w a n d t r o u b l e (Jer 2 0 : 1 4 . 1 8 ) . Sir 2 3 : 1 2 - 1 5 d o e s n o t d e s c r i b e
a n y affliction, b u t a s i t u a t i o n w h e r e o n e c a n d i s g r a c e o n e s e l f a m o n g the
m i g h t y (|iyicn-dvwv) - w h o m o n e m u s t r e s p e c t (4:7) - w i t h i m p r o p e r
s p e e c h , this w a y b r i n g i n g s h a m e o n o n e ' s p a r e n t s as w e l l . It is n o t a b l e
that the s i t u a t i o n o f 23:14 m a y b e c o m p a r e d to t i m e s o f affliction.
B e n S i r a d o e s n o t b e t r a y m u c h a b o u t the r o l e o f the m o t h e r . H e r e ,
as i n 3:1-16, m o t h e r is a g a i n m e n t i o n e d t o g e t h e r w i t h father as t h e
u s u a l H e b r e w i d i o m for p a r e n t s . It is n o t e w o r t h y , h o w e v e r , that a per
s o n m u s t a v o i d s h a m e b e f o r e b o t h father a n d m o t h e r , a n d disgraceful
activity reflects n e g a t i v e l y o n b o t h o f t h e m . T h i s is also e x p r e s s e d i n Sir
4 1 : 1 7 a . Its w i d e r c o n t e x t is 4 1 : 1 4 - 4 2 : 1 4 w i t h l e n g t h y c o m m e n t s o n
p r o p e r a n d i m p r o p e r s h a m e , a n d o n the father's c o n c e r n for h i s d a u g h
ter. F o l l o w i n g a n i n t r o d u c t i o n i n 4 1 : 1 4 - 1 6 w e find i n 4 1 : 1 7 - 4 2 : l b the list
of c o n d u c t s o f w h i c h o n e s h o u l d b e a s h a m e d . 4 2 : l e f is the i n t r o d u c t i o n
to c o n d u c t s o f w h i c h o n e s h o u l d n o t b e a s h a m e d (42:2-8b). B o t h cata
l o g u e s are c o n c l u d e d w i t h a p r o m i s e ( 4 2 : l c d ; 4 2 : 8 c d ) . 4 2 : 9 - 1 4 is B e n
S i r a ' s m o s t e x t e n s i v e c o m m e n t o n d a u g h t e r s . W i t h i n t h e first s e c t i o n
the i m m e d i a t e c o n t e x t o f 4 1 : 1 7 a is 4 1 : 1 7 - 1 9 a , w h i c h h a s 6 stichs. E a c h o f
t h e m starts w i t h d e f i n i n g t h e p e r s o n s b e f o r e w h o m , or t h e c o n t e x t i n
w h i c h o n e s h o u l d b e a s h a m e d . I n 4 1 : 1 7 a it is father a n d m o t h e r .
7 9
80
78
79
80
TRENCHARD, Ben Sira's View, 222, n. 86, sees "stumble" as more probable here than
"forget".
DI LELLA, "Ben Sira's Doctrine," 244, points out that Sir 23:14a is an aphorism of
Ben Sira and is not found anywhere in the OT.
For the idea "curse the day of your birth" cf. Job 3:1-10; Jer 20:14-18.
25
Sir 41:17a
MSB
17a Be ashamed before father and mother on account of sexual immorality
(rrm
*?K)
81
GI
17a Be ashamed before father and mother, of sexual immorality (TTepi
TTopveia*;)
T h e e x t a n t H e b r e w v e r s i o n s o f this line u s e different w o r d s to d e s c r i b e

the b e h a v i o u r o f w h i c h o n e s h o u l d feel a s h a m e d . M S B h a s n i ] t (from
Till), M S M a n d M S B s h a v e t n D , w h i c h in this f o r m is a h a p a x
l e g o m e n o n u s e d o n l y in G e n 4 9 : 4 ( t n S ) in the H e b r e w B i b l e . T h e t e r m
i"f]t m e a n s "to c o m m i t s e x u a l w r o n g d o i n g " . Its m e a n i n g i n c l u d e s "to
c o m m i t p r o s t i t u t i o n " or "to b e o r to act as a p r o s t i t u t e " . It u s u a l l y
d e s c r i b e s t h e activity o f a prostitute, w h o is therefore a H ] l t (H3t) or
n m TON (nat TON).
S e x u a l w r o n g d o i n g is c a l l e d M i t t . T h e s e t e r m s ,
u s u a l l y r e n d e r e d as TTOPVEUW/TTOPVEIA o r r e l a t e d f o r m s in the L X X , m a y
b e u s e d for s o m e o n e w h o a c c e p t s p a y m e n t for services as a
professional prostitute,
or in i n d i v i d u a l c a s e s s u c h as t h e acts o f
T a m a r ( G e n 3 8 : 2 4 ) , the r a p e o f D i n a h ( G e n 34:31) or in c a s e o f
promiscuity before marriage (Deut 22:21).
It a p p e a r s , h o w e v e r , that t h e y are u s e d in a m u c h b r o a d e r s e n s e in
the A r a m a i c L e v i D o c u m e n t 6 : 4 / 1 7 c o n n e c t i n g e x o g a m y w i t h prostitu
t i o n . I n C D 4 . 1 5 - 5 . 1 2 the c o n c e r n is also b r o a d e r t h a n m e r e p r o s t i t u
tion: b i g a m y , s e x u a l i n t e r c o u r s e w i t h a m e n s t r u a n t w o m a n , a n d m a r r y
ing nieces.
m
82
8 3
84
85
86
87
88
81
MS B s and MS M have TPID *?S7.
82
For other uses of the root see below.
83
84
85
ERLANDSSON, " m y 99.

GOODFRIEND, "Prostitution," 505.
GOODFRIEND, "Prostitution," 505; see also Lev 21:7.14; Josh 2:1; 6:17.25; Judg 16:1;
Prov 6:26; Ezek 16:30.31; 23:44; Hos 1:2; cf. also JENSEN, "Porneia," 166. The only ex
ample when TTOpvEuw translates EHp is in Deut 23:18. Whether Deut 23:18 is a refer
ence to cultic prostitution and on the question whether cultic prostitution was in
practice in Israel, see GOODFRIEND, "Prostitution," 507-509; VAN D E R TOORN,
"Female Prostitution," 193-205; V A N DER TOORN, "Cultic Prostitution," 510-513;
BAAB, "Prostitution," 932-934; HAUCK/SCHULZ, "iTopvTi," 586; BIRD, "Prostitution,"
49; STREETE, Strange Woman, 44-51.
86
87
GOODFRIEND, "Prostitution," 505; JENSEN, "Porneia," 166. W e will not deal with
the figurative sense of the terms here.
See also Jub. 30:15; 23:21; cf. LOADER, Enoch, Levi, and Jubilees, 98-100.
88
LOADER, Enoch, Levi, and Jubilees, 98-101, especially 101.
26
T h e m e a n i n g o f the r o o t t n D is a m a t t e r o f s c h o l a r l y d e b a t e . V a r i o u s
f o r m s o f it a p p e a r i n the H e b r e w B i b l e i n J u d g 9:4; J e r 2 3 : 3 2 a n d Z e p h
3:4. D e H o o p translates the v e r b i n t h e s e i n s t a n c e s as " t o d e c e i v e " , "to
act unfaithfully" a n d the n o u n i n G e n 4 9 : 4 as " d e c e p t i o n " . H e a r g u e s
that the m e a n i n g " d e c e i t " is also p r e s e r v e d i n 4 Q 1 8 4 / 4 Q W i l e s 1 w h i l e
a d m i t t i n g that i n the c o n t e x t t h e t r a n s l a t i o n " w a n t o n n e s s " , " l a s c i v i o u s 89
n e s s " is also p o s s i b l e . J u d g 9:4; J e r 2 3 : 3 2 a n d Z e p h 3:4 d o n o t a p p e a r i n

a s e x u a l context, u n l i k e G e n 49:4, w h i c h d e s c r i b e s the a c t i o n s o f R e u b e n
w h o defiled the b e d o f h i s father. K u g e l s u g g e s t s D**WD t n D b e trans
lated as " w a n t o n as w a t e r " i n G e n 4 9 : 4 , a n d h e g i v e s the a c c o u n t o f
R e u b e n ' s sin f r o m T. Reu. 1:6 w i t h the f o l l o w i n g translation: " I sol
e m n l y a d m o n i s h y o u t o d a y b y t h e G o d o f h e a v e n , that y o u n o t w a l k i n
the i g n o r a n c e o f y o u t h a n d i m p u r i t y to w h i c h I g a v e m y s e l f u p
defiled the b e d o f m y father, J a c o b " .
9 0
K u g e l c o n t i n u e s the
and
argument
that the t e r m " t o w h i c h I g a v e m y s e l f u p " literally m e a n s " i n w h i c h I

w a s p o u r e d o u t " this w a y d e s c r i b i n g R e u b e n ' s a c t i o n s , a n d that P s
2 2 : 1 4 (= 2 1 : 1 5 i n L X X ) h a s a s i m i l a r i d e a a b o u t t u r b u l e n t e m o t i o n s , fear,
d e s c r i b e d b y t h e P s a l m i s t as " I a m p o u r e d o u t like w a t e r " . T h e G r e e k
w o r d for " p o u r e d o u t " is the s a m e i n P s 2 2 : 1 4 (21:15 in L X X ) as i n T.
91
Reu. 1:6 (êxuGryv). R e g a r d i n g G e n 49:4; J u d g 9:4; J e r 2 3 : 3 2 a n d Z e p h

3:4 L a n g e u n d e r s t a n d s t n D i n the figurative s e n s e " t o rise a g a i n s t s o m e
o n e " o n the b a s i s o f the r e a d i n g o f 4 Q S a m
for I S a m 2 0 : 3 4 . T h e latter
u s e s D i p w h e n d e s c r i b e s J o n a t h a n w h o rises u p i n fierce a n g e r (from

the t a b l e ) . T h e p a r a l l e l v e r b i n 4 Q S a m for D i p is t n D .
b
9 2
L o a d e r p o i n t s o u t that i n A r a m a i c L e v i D o c u m e n t 6:3 / 1 6 , t n D ,
auvouaiaqioG
appear
with
nKQID, &Ka6apaiag a n d
JTUt,
TTopveiaq
( " s e x u a l i m m o r a l i t y " ) , a n d i n d i c a t e s "illicit s e x u a l i n t e r c o u r s e " , b u t n o t

in the n a r r o w m e a n i n g o f prostitution. W h i l e 4 Q 2 0 2 3.1 (lEn.
s e r v e s o n l y n D , it also a p p e a r s i n a s e x u a l c o n t e x t .
8:2) p r e
93
T h e r o o t t n D is u s e d i n different c o n t e x t s i n B e n Sira. In Sir 4:30 a n d

8:2 it is n o t u s e d i n a s e x u a l context. I n t h e f o r m e r tnDDB m a y d e p i c t a
p e r s o n w h o is " u n c o n t r o l l e d " , " i n t e m p e r a t e " w i t h s e r v a n t s ( M S C ) . I n
the
latter
money
is
said
to
make
many
"boisterous",
"unruly",
" r e c k l e s s " ( m D n , M S A ) . In Sir 19:2 t n D is u s e d i n a p o t e n t i a l l y s e x u a l

context, w h e r e it d o e s not, i n itself h a s a s e x u a l m e a n i n g , b u t d e s c r i b e s
a c o n d u c t w h i c h c a n l e a d to s e x u a l i m m o r a l i t y ( " W i n e a n d
women
89
DE HOOP, "The Meaning of phz in Classical Hebrew," 16-20, 24-25.
90
91
92
93
KUGEL, Traditions of the Bible, 488-489, especially 489.

KUGEL, Traditions of the Bible, 489.
LANGE, "Die Wurzel PHZ," 499-508.
LOADER, Enoch, Levi, and Jubilees, 95-99, 97-98; GREENFIELD, "The Meaning of TnD,"
36.
27
The treatment of widows

1
1 9 : 2 a
9 4
c a u s e t h e h e a r t / m i n d to b e c a r e l e s s / r e c k l e s s p ? i r T O T ,
/
QI n Sir 4 1 : 1 7 a b o t h M S B a n d G I c o n t a i n the i d e a o f s e x u a l m i s c o n d u c t
( " B e a s h a m e d b e f o r e father a n d m o t h e r o n a c c o u n t o f s e x u a l
i m m o r a l i t y [ni3t
M S B ; " B e a s h a m e d b e f o r e father a n d m o t h e r , o f
s e x u a l i m m o r a l i t y [Trepi TTopveiag]", G I ) . G r e e n f i e l d g i v e s t h e f o l l o w i n g
t r a n s l a t i o n for this line: " B e a s h a m e d t o b e f o u n d g u i l t y o f f o r n i c a t i o n
by your parents".
T r e n c h a r d p r o v i d e s a different translation: " b e
a s h a m e d o f i n s o l e n c e t o father a n d m o t h e r " . H e s u g g e s t s that t h e
s h a m e f u l a c t is d i r e c t e d t o o n e ' s p a r e n t s a n d it is therefore
u n i m a g i n a b l e t o s p e a k a b o u t s e x u a l i m m o r a l i t y i n this c o n t e x t . F o r
the t e r m s ITUt
a n d Trepi TTopveiaq i n 4 1 : 1 7 a M S B s a n d M S M h a v e
tnD
W h i l e it is a n o p t i o n t o translate t n D a s " d i s o b e d i e n c e " ,
" r e b e l l i o u s n e s s " , " i n s u b o r d i n a t i o n " , w h i c h w o u l d c e r t a i n l y fit t h e
context, since disobedience to parents w o u l d b e a shameful conduct,
s o m e f o r m o f s e x u a l m i s c o n d u c t is referred t o n o t o n l y i n the r e l a t i v e l y
late text o f M S B , b u t also i n t h e t r a n s l a t i o n o f t h e g r a n d s o n . T h e i r
c o m m e n t i n t h e w i d e r c o n t e x t o f the l o n g p o e m o n the i s s u e o f s h a m e
c o u l d also b e w a r r a n t e d . N u m e r o u s a s p e c t s a r e t r e a t e d i n this p o e m ,
s u c h a s p o s s i b l e adultery, c o n s o r t i n g w i t h a s e r v a n t girl, a n d it is
c o n c e i v a b l e that father a n d m o t h e r s h o u l d b e m e n t i o n e d i n t h e list that
includes those before w h o m a person should b e ashamed o f sexual
i m m o r a l i t y . T h e p a r e n t s o f a p e r s o n are also a m o n g t h e c l o s e s t f a m i l y
m e m b e r s o n w h o m s o m e o n e ' s d i s g r a c e m a y reflect n e g a t i v e l y .
N e v e r t h e l e s s , all the o c c u r r e n c e s o f the w o r d t n D d e m o n s t r a t e that it is
a t e r m w h o s e m e a n i n g m a y h a v e c h a n g e d i n t i m e . B o t h i n t h e texts
o u t s i d e o f a n d i n B e n Sira it a p p e a r s i n different c o n t e x t s , a n d that
c o n t e x t s h o u l d a l w a y s b e carefully a n a l y s e d . W h i l e i n itself it d o e s n o t
h a v e a s e x u a l m e a n i n g , i n c e r t a i n c o n t e x t s it m a y d e p i c t c o n d u c t
l e a d i n g to sin, i n c l u d i n g sin o f s e x u a l n a t u r e .
95
96
97
98
1.2 The treatment of widows (and orphans)

I n the t w o p a s s a g e s that w i l l b e e x a m i n e d i n this s u b c h a p t e r (Sir 4:10
a n d 3 5 : 1 7 - 1 8 ) the w o r d u s e d for " w i d o w " is n ] t f ? N . B e f o r e e n g a g i n g i n
94
See chapter 4.3. Even though the expression PITriD

is found in the M S B s text of
Sir 42:10c, the text of M S M for this line seems to preserve the original meaning bet
ter. See its discussion in chapter 2.
95
GREENFIELD, "The Meaning of tnD," 37.
96
TRENCHARD, Ben Sira's View, 49.
97
98
SAUER, Jesus Sirach, 285.
28
the d i s c u s s i o n o f the t e a c h i n g s it is n e c e s s a r y to d e s c r i b e briefly the

p o s i t i o n o f a w o m a n t e r m e d n ] t f ? N i n the H e b r e w B i b l e a n d t h e n i n
the p r e s e n t c o n t e x t . T o u n d e r s t a n d t h e status o f a w o m a n i n Israel, at
least the a s p e c t s r e l e v a n t h e r e , it n e e d s to b e e m p h a s i z e d that i n I s r a e l ' s
p a t r i a r c h a l s o c i e t y a f e m a l e c h i l d b e l o n g e d o n l y t e m p o r a r i l y to the
f a m i l y into w h i c h s h e w a s b o r n . After m a r r i a g e s h e w a s transferred to
h e r h u s b a n d ' s family, w h e r e s h e w a s to h e l p b u i l d u p a h o u s e h o l d , n o t
o n l y b y c o n t r i b u t i n g w i t h h e r w o r k , b u t also t h r o u g h the c h i l d r e n s h e
b o r e to h e r h u s b a n d . "
If the w o m a n b e c a m e a w i d o w a n d h a d a d u l t s o n s f r o m h e r h u s
b a n d , at least s h e h a d t h e p r o v i s i o n that h e r s o n s w o u l d t a k e care o f
her. If s h e w e r e c h i l d l e s s , a n o p t i o n to p e r p e t u a t e t h e line o f the d e
c e a s e d h u s b a n d a n d also s e c u r e the life a n d m a i n t e n a n c e o f the w i d o w
w a s the l e v i r a t e m a r r i a g e ( D e u t 2 5 : 5 - 1 0 ) . I n the u n u s u a l s i t u a t i o n o f
G e n e s i s 3 8 it w a s T a m a r ' s father-in-law w h o , n o t k n o w i n g l y , fulfilled
the l a w .
If the levirate l a w w a s n o t fulfilled, the w i d o w c o u l d g o b a c k to h e r
father's h o u s e , if h e r father w a s still alive. If s h e h a d n o l i v i n g m a l e
a d u l t to s u p p o r t h e r or if s h e d i d n o t r e m a i n i n h e r father-in-law's
h o u s e a n d d i d n o t r e t u r n to h e r family, h e r m a i n t e n a n c e w a s n o t se
c u r e d . If s h e w a s still y o u n g a n d attractive, the p o s s i b i l i t y that s h e
w o u l d r e m a r r y a n d b e t r a n s f e r r e d to a n o t h e r h o u s e h o l d w a s n o t e x
c l u d e d . B u t if s h e w a s n o t y o u n g a n y m o r e a n d c o u l d n o t r e m a r r y , s h e
w a s left w i t h o u t a n y s u p p o r t , w h i c h i n g e n e r a l m e a n t a difficult l i f e .
D e s p i t e the l a w s that p r o t e c t e d the w i d o w s a n d d e s p i t e t h e p r o p h e t i c
c o n d e m n a t i o n o f their e x p l o i t a t i o n t h e y e n d u r e d o p p r e s s i o n (Ps 9 4 : 6 ;
E z e k 22:7), a n d w i t h o u t a n a d u l t m a l e w h o r e p r e s e n t e d their interest i n
court
t h e y c o u l d b e d e f r a u d e d o f their p o s s e s s i o n s .
In references
w i t h i n the H e b r e w B i b l e the w i d o w is therefore p r o b a b l y a o n c e m a r
r i e d w o m a n w h o d o e s n o t h a v e a n a d u l t m a l e to s u p p o r t h e r finan
cially a n d socially. S h e c o u l d , h o w e v e r , h a v e m i n o r sons, w h o w e r e
called orphans. The w o r d "orphan" (DirP) means a b o y w h o b e c a m e
fatherless a n d is n o t o f age. T h i s t e r m is n e v e r u s e d o f g i r l s .
F e n s h a m p o i n t s o u t o n the b a s i s o f P s a l m 8 2 , e s p e c i a l l y P s 82:3-4,
that the o n l y o n e w h o c a n g i v e j u s t i c e a n d d e l i v e r a n c e to the w e a k is
1 0 0
101
102
103
104
99
100
101
102
103
104
LEEB, "Widow," 160-161.

Cf. NEUFELD, Ancient Hebrew Marriage Laws, 34-36.
See also LEEB, "Widow," 161.
Isa 1:23 presents a similar case.
HOLWERDA/OPPERWALL, "Widow," 1060 and HOFFNER, " H ^ K , " 290-291.
KOEHLER/BAUMGARTNER, Lexicon, 415.
29
The treatment of widows

105
G o d , as their o n l y true p r o t e c t o r . A s i m i l a r role is attributed to h i m i n

P s 68:6 (= 5 i n the N R S V ) as father to the fatherless a n d d e f e n d e r o f
w i d o w s . T h i s role is transferred to h u m a n s i n Sir 4 : 1 0 , w h e r e the situa
t i o n is p r o b a b l y that o f a w o m a n w h o d o e s n o t h a v e a n a d u l t m a l e to
s u p p o r t her, b u t p r o b a b l y h a s m i n o r s o n s .
T h e r e w a s b e f o r e B e n Sira the c o m m a n d f r o m G o d to p r o t e c t the
w e a k a n d n e e d y b y c h a r i t y a n d social j u s t i c e , a n d the e x h o r t a t i o n to
fulfil this c o m m a n d t h r o u g h o u t the H e b r e w B i b l e . B e n Sira w a s s t a n d
i n g i n this t r a d i t i o n w h e n c a l l i n g for the fulfilment o f the s a m e d u t i e s
h i m s e l f i n Sir 4 : 1 0 , w h e r e h e d e d i c a t e s t w o distichs to the s u b j e c t o f
w i d o w s a n d o r p h a n s as t h e c u l m i n a t i o n o f the s a y i n g s o n social c o n
d u c t i n Sir 4 : 7 - 1 0 .
106
Sir 4:10
MSA
Be like a father to orphans
and instead of a husband to widows (m3Q*?N*7)
and God will call you son,
and he will be kindly to you and will deliver you from the pit.
The Greek text agrees in 4:10a but has a different reading in the rest of the
verse:
GI
Be like a father to orphans,
and instead of a husband to their mother,
and you will be like a son of the Most High,
and he will love you more than your mother.
S a u e r n o t e s that the i n s t r u c t i o n o f Sir 4 : 1 0 (in the c o n t e x t o f 4:7-10) c o r
r e s p o n d s to the p r o p h e t i c call for social a c t i o n s u c h as i n Isa 1:17 a n d
Amos 5:14.
Sir 4:9 s u g g e s t s that, the s a g e a n d h i s a d d r e s s e e s , w h o
c o u l d also h a v e b e e n p r o s p e c t i v e o c c u p a n t s o f scribal or j u d i c i a l p o s i
tions, h a d relative p o w e r a n d w e r e a b l e to r e s c u e t h e o p p r e s s e d .
The
s c r i b e s ' a d h e r e n c e to the M o s a i c l a w w a s the b a s e n o t o n l y for e n c o u r
a g i n g g o o d d e e d s t o w a r d t h e p o o r , b u t a l s o for w a r n i n g s a g a i n s t t a k i n g
a d v a n t a g e o f the v u l n e r a b l e for o n e ' s o w n benefit (7:32.36; 2 9 : 1 - 1 3 ;
3 4 : 2 4 - 2 7 ; 3 5 : 1 7 - 1 8 [ = 3 2 ( 3 5 ) : 1 7 - 1 9 in G I ] ) .
107
108
109
105
106
107
108
109
110
110
FENSHAM, "Widow, Orphan, and the Poor," 135.

The wider context is Sir 3:30-4:10, where 3:30-4:6 has teachings on almsgiving.
SAUER, Jesus Sirach, 70.
Cf. Amos 2:6-8.
30
In Sir 4:10 t a k i n g u p the r o l e a n d d u t y o f a father to the fatherless

a n d h u s b a n d to the w i d o w s (or the m o t h e r s o f the fatherless in G I ) ,
m e a n s firstly o b e y i n g G o d ' s c o m m a n d , s e c o n d l y p r o v i d i n g for the
w e a k a n d o p p r e s s e d w h a t t h e y n e e d e d a n d thirdly, that the d e e d s o f
r i g h t e o u s n e s s w e r e the m e a n s o f a t o n e m e n t for the r i g h t e o u s p e r s o n ' s
o w n benefit. O n e a s p e c t o f the latter i d e a o f r e s t o r i n g a b r o k e n relation
s h i p w i t h G o d m a y h a v e b e e n the r e w a r d s the a u t h o r is referring to in
4 : 1 0 c d . W h o e v e r f o l l o w s the e x a m p l e o f G o d as p r o t e c t o r o f the w e a k
(Ps 68:6[5]) d e s e r v e s to b e c a l l e d G o d ' s s o n (Sir 4 : 1 0 c ) . T h i s i d e a ap
p e a r s in b o t h the H e b r e w a n d t h e G r e e k v e r s i o n . T h e H e b r e w v e r s i o n
of Sir 4 : 1 0 d differs, h o w e v e r . T h e H e b r e w reads: " w i l l d e l i v e r y o u from
the p i t " w h i l e the G r e e k r e n d e r s it as " a n d h e will l o v e y o u m o r e t h a n
your mother".
T h e f o r m e r m a y refer to a f o r m o f a t o n e m e n t . T h e
r e s t o r e d r e l a t i o n s h i p w i t h G o d as d e l i v e r a n c e from t h e pit m a y i n v o l v e
G o d ' s d e l a y e d p u n i s h m e n t b y b l e s s i n g a p e r s o n w i t h l o n g life w i t h o u t
afflictions, or s a v i n g h i m from a n x i e t y o v e r the i n e v i t a b l e death. T h e s e
are the p r o b a b l e m e a n i n g s o f d e l i v e r a n c e from the pit, the r e a l m o f n o t
living. A s i m i l a r i d e a r e p r e s e n t e d b y M S A in Sir 4 : 1 0 d is f o u n d in Sir
51:2 w h e r e the s a m e t e r m (nnU7) is u s e d for pit. It is n o t c e r t a i n w h y the
G r e e k text d o e s n o t h a v e t h e c o m m e n t o n the pit i n this line. It is, h o w
e v e r significant, that in the t r a n s l a t i o n m o t h e r l y l o v e is a m o d e l for
God's love.
m
112
113
T h e v e r s e s s u r r o u n d i n g Sir 3 5 : 1 7 - 1 8 [ = 3 2 ( 3 5 ) : 1 7 - 1 9 ] attest that G o d is

j u s t a n d r i g h t e o u s a n d will r e s p o n d to t h o s e w h o c r y o u t for h e l p (Sir
3 5 : 1 4 - 2 6 ) . In 35:14-22a, the i m m e d i a t e c o n t e x t o f t h e p a s s a g e u n d e r
d i s c u s s i o n , it is the i n d i v i d u a l s w h o are o p p r e s s e d , w h i l e in 3 5 : 2 2 b - 2 6 it
is rather the n a t i o n , G o d ' s c h o s e n p e o p l e , w h o m h e will save.
S i m i l a r l y to Sir 4 : 1 0 , Sir 3 5 : 1 7 - 1 8 [ = 3 2 ( 3 5 ) : 1 7 - 1 9 ] also c o n c e r n s or
p h a n s a n d w i d o w s . In addition, t a k e n in its n a r r o w c o n t e x t it i m p l i e s
that G o d w i l l n o t a c c e p t ill-gotten sacrifices that are f r o m the e x p l o i t a
t i o n o f the p o o r a n d h e will n o t take sides a g a i n s t the n e e d y (35:14-16).
111 BEENTJES, "Sei den Waisen wie ein Vater," 40, notes that while Sir 4:10cd is a
blessing that concludes positive encouragements (4:7-10b), 4:6 contains a curse as a
conclusion to the negative warnings (4:1-5).
112 There are numerous examples in the Hebrew Bible for God as father and also in the
book of Ben Sira: Sir 23:1.4; 51:10; Deut 32:6; Prov 3:12; Wis 2:13.16; 14:3; Isa 63:16;
64:8; Jer 3:19; 31:9; Hos 11:1; Mai 1:6; 2:10.
113 Note the metaphor about God as mother in Isa 49:15; 66:13.
Conclusion
31
Sir 35:17-18[=32(35):17-19]
MSB
He does not reject the cry of an orphan,
nor the widow (H^Q^K) when she pours out (her) complaint (WW):
Do not the tears go down (her) cheek
and sigh against [ ] .
114
GI
17 He does not ignore the supplication of an orphan,
nor a widow when she pours out (her) speech:
18 Do not a widow's tears go down on (her) cheek
19 and is not (her) cry against the one who causes them to go down?
I n Sir 3 5 : 1 7 - 1 8 G o d is the o n e w h o c o m e s to the aid o f o r p h a n s a n d
w i d o w s , w h i l e i n 4:10 it is the d u t y o f the r e a d e r s w h o m B e n Sira ad
d r e s s e s . I n the f o r m e r the w i d o w r e c e i v e s m o r e attention, w h e r e s h e is
d e p i c t e d as s h e cries o u t for h e l p .
T r e n c h a r d sees a n e g a t i v e attitude
i n B e n S i r a ' s u s e o f rrttt ( " c h a t t e r " , " c o m p l a i n t " ) , as " e m p t y t a l k " .
O n e c o u l d a r g u e , h o w e v e r , that t h e e m p h a s i s is o n the c o n t i n u i t y o f the
w i d o w ' s c o m p l a i n t a n d cry. It is n o t specified w h a t c a u s e d the w i d o w ' s
tears to fall. A s d e s c r i b e d a b o v e i n this c h a p t e r , injustices m a y h a v e
m a d e the life o f the w i d o w s difficult. W h i l e Sir 4:10 a n d 3 5 : 1 7 1 8 [ = 3 2 ( 3 5 ) : 1 7 - 1 9 ] d o n o t c o n v e y m u c h a b o u t the a u t h o r ' s v i e w o n s e x u
ality, t h e y e x h i b i t a d e e p c o n c e r n for w i d o w s a n d o r p h a n s i n b o t h text
v e r s i o n s . W e m a y n o t e h e r e that t h e r e are n o r e f e r e n c e s to w i d o w e r s .
115
116
1.3 Conclusion
I n c o n c l u s i o n , it is e v i d e n t that B e n S i r a ' s c o m m e n t s o n w o m e n as
m o t h e r s are m o r e p o s i t i v e t h a n t h o s e o n d a u g h t e r s or, n a t u r a l l y , p r o s t i
tutes. T r e n c h a r d , h o w e v e r , o b s e r v e s that e v e n t h o u g h i n six distichs
m o t h e r c a n b e f o u n d i n parallel to father, s h e a l w a y s a p p e a r s i n the
s e c o n d h a l f o f the d i s t i c h . F a t h e r is c o n c e r n e d i n a g r e a t e r p a r t o f Sir
3:1-16. W h i l e h o n o u r i n g b o t h father a n d m o t h e r e q u a l s w i t h a t o n e m e n t
a c c o r d i n g to 3:3-4, i n 3:14-15 g o o d d e e d s t o w a r d o n l y the father h a v e
117
114 The word found here in M S B is rrTHQ, which should probably read PPTno ("her
homelessness"). LEVI, Hebrew Text, 36, suggests nTHIQ ("the one who causes them to
fall") from "IT ("goes down", as in 35:18a).
115 See also Jerusalem as a crying widow in Bar 4:12.16, and also Lam 1:1-2.
116 TRENCHARD, Ben Sira's View, 55.
117 TRENCHARD, Ben Sira's View, 42-47.
32
a t o n i n g efficacy. T h i s w a y m o t h e r s r e c e i v e less attention. It is also true

that P r o v e r b s m e n t i o n s m o t h e r s i n d e p e n d e n t l y ( P r o v 2 9 : 1 5 ; 31:1), b u t
o n l y t w i c e , w h i l e it u s e s the parallel of father a n d m o t h e r t o g e t h e r o n
n u m e r o u s o c c a s i o n s . I n all o f t h e m m o t h e r s are m e n t i o n e d o n l y in the
second place.
In Sir 3:1-16 o n e c o m m e n t that c o n n e c t s m o t h e r s w i t h d i s g r a c e is
3:11b in GI, w h e r e s h a m e m a y result from s e x u a l m i s c o n d u c t o n the
m o t h e r ' s part. H o w e v e r , it is n o t certain. 3:11b is also a n e x a m p l e
w h e r e the t r a n s l a t i o n h a s a m o r e n e g a t i v e attitude t o w a r d m o t h e r s .
R e g a r d i n g m o t h e r s a n d w i d o w s (and o r p h a n s ) the s a g e is in the
t r a d i t i o n o f the H e b r e w B i b l e in that acts o f m e r c y a n d a l m s g i v i n g are
significant. W e m a y p o i n t o u t that in s o m e cases h i s attitude t o w a r d s
p a r e n t s m a y h a v e b e e n m o t i v a t e d b y self-interest in t w o aspects, firstly,
b e c a u s e a p e r s o n m a y e x p e c t to b e h o n o u r e d b y h i s c h i l d r e n if h e
h o n o u r e d h i s o w n p a r e n t s , a n d s e c o n d l y b e c a u s e r i g h t e o u s acts s e r v e
as a t o n e m e n t .
In the c a s e o f the w i d o w s , h o w e v e r , it is quite p r o b a b l e that the au
thor urged good deeds toward them because they were genuinely in
n e e d o f c o m p a s s i o n . W i d o w s w e r e v u l n e r a b l e for m a n y r e a s o n s . W h i l e
it is n o t explicitly stated b y the author, w o m e n w h o d i d n o t b e l o n g to
the h o u s e h o l d o f a n y m a n m a y h a v e b e e n s e x u a l l y v u l n e r a b l e . F r o m
the i s o l a t e d c o m m e n t s o n w i d o w s w e m a y c o n c l u d e that B e n Sira h a d a
g e n u i n e c o n c e r n for the d e f e n c e l e s s a n d w e a k , a n d the b a s i s for this
c o n c e r n w a s at least partially h i s c o m m i t m e n t to the c o m m a n d m e n t s o f
God.
In h i s t r e a t m e n t o f w o m e n w h o are m o t h e r s or w i d o w s , h i s u s u a l
a n x i e t y r e g a r d i n g the c o n d u c t o f w o m e n , a n d the w a y their c o n d u c t
m a y reflect o n m e n , s e e m s to d i s a p p e a r . O n l y the G r e e k v e r s i o n of
3:11b refers to a disgraceful m o t h e r , w h e r e the w r i t e r may h a v e b e e n
c o n c e r n e d w i t h i s s u e s o f s e x u a l n a t u r e . In 2 3 : 1 4 a n d 4 1 : 1 7 a o n e ' s o w n
c o n d u c t m a y reflect o n o n e ' s father a n d m o t h e r , e v e n t h o u g h in the
f o r m e r the d i s g r a c e is c a u s e d b y i m p r o p e r s p e e c h , a n d there is n o indi
c a t i o n that it w a s o f a s e x u a l n a t u r e . T h e latter e x a m p l e o f s h a m e
(41:17a) is o f a s e x u a l n a t u r e in M S B a n d G I , b u t is n o t specified fur
ther.
Finally, the G r e e k t r a n s l a t i o n o f 4 : 1 0 d s h o w s a h i g h e v a l u a t i o n of
motherly love.
118
118 See Prov 1:8; 4:3; 6:20; 10:1; 15:20; 19:26; 20:20; 23:22; 23:25; 28:24; 30:11; 30:17.
Chapter 2
The anxiety of bringing up children: teachings on
sons and daughters
In the b o o k o f B e n Sira t h e r e are four c o m m e n t s that e x p l i c i t l y c o n c e r n
d a u g h t e r s , a m o n g w h i c h w e c a n treat Sir 7:23-25 a n d Sir 22:3-5 as a n
i n t r o d u c t i o n to Sir 4 2 : 9 - 1 4 . T h e i s s u e s that are i n t r o d u c e d in 7:23-25 a n d
22:3-5 are d e t a i l e d in 42:9-14. A l l t h e s e h a v e c o m m e n t s o n s o n s t o o .
T h e s e i n s t r u c t i o n s s h o w t h e a u t h o r ' s c o n c e r n r e g a r d i n g the u p b r i n g i n g
of b o t h m a l e a n d f e m a l e children. F o r B e n Sira the chastity o f b o t h s o n s
a n d d a u g h t e r s w a s a n i m p o r t a n t issue, b u t h e h a d a s p e c i a l a n x i e t y
r e g a r d i n g d a u g h t e r s . T h e fourth p a s s a g e d e a l i n g w i t h d a u g h t e r s
(26:10-12) in the c o n t e x t o f Sir 2 6 : 7 - 1 2 is a n i n t r i g u i n g o n e w i t h c e r t a i n
t r a n s l a t i o n issues. Its d i s c u s s i o n will follow s e p a r a t e l y at the e n d o f this
chapter.
P r i o r to e x p l o r i n g the c o m m e n t s o n s o n s a n d d a u g h t e r s it is n e c e s
sary to s u m m a r i z e the s i t u a t i o n a n d status o f m a l e a n d f e m a l e c h i l d r e n
in the w o r l d o f B e n Sira.
1
Excursus: The status of sons and daughters in ancient Israel

Although it is difficult to find much detail about the life of both male and
female children in ancient Israel, some light may be shed on the attitude
towards them on the parents' part. On the one hand children and a large
family were a gift from God (Job 5:25; Psalms 127; 128; 144:12). On the
other, it was emphasized that children not only had to submit to the au
thority of their parents but were required to honour them, as can be de
duced from the commandments of the Decalogue (Exod 20:12; Deut 5:16)
and from other related comments (Lev 19:3; Deut 27:16). The obligation to
obey one's parents was closely related to the commandment to honour
them (Deut21:18-21).
While in ancient Israel the children's early nurturing and socialization was
mainly the responsibility of their mother, it was primarily their father,
2
1
2
The M S A and MS C text of Sir 7:23a has D^D, GI has TEKVCX.

Cf. WRIGHT, "Family," 766. COLLINS, "Marriage, Divorce, and Family," 140,
points out that in Lev 19:3 the commandment to honour one's father and mother fol
lows the command to be holy.
YARBROUGH, "Parents and Children," 5 1 .
FONTAINE, "The Sage in Family and Tribe," 161.
34
Teachings on sons and daughters

5
whose obligation was to instruct and discipline them, including passing

on the knowledge of the history of Israel and of the commandments. Vari
ous forms of the term "sons" are used in the passages according to which
the children learnt the significance of certain events or institutions. Al
though the term
may be used as a collective for both males and fe
males, as in many occurrences of the term
^ D , it is hard to deter
mine to what extent female children were involved in this so-called
"parental catechesis". Observance of the family Sabbath or attendance of
religious festivals could include all the children (Ex 20:10; Deut 5:14; and
Deut 12:12.18; 16:10-12.13-15, respectively).
It is not certain how common literacy was in Israel before the exile. Al
though there is not much information about schools, including wisdom
schools, it seems that they were at least in some form present for the pur
pose of training scribes and priests. After the exile, a great emphasis was
placed on education to preserve and strengthen the national-religious iden
tity of Israel and the knowledge of the Torah. Teaching the Torah was no
longer restricted to the priests. A professional class of scribes emerged who
were also trained in the law and its interpretation, and this class was open
to priests, Levites and laymen as well. There is little information available
regarding the structure of public schooling of this period. One can only
6
10
11
12
13
14
6
7
Discipline of children, sometimes even physical punishment is reflected in Prov

13:24; 19:18; 22:15; 23:13-14; 29:15.17; probably the Greek version of Sir 7:23; 30:12. A
more gentle approach is attested in Ps.-Phoc. 207-209. Occasionally the mother's role
in the instructions also finds an expression (Prov 1:8; 6:20-21) and we read about the
teaching of Tobit's grandmother, Deborah in Tob 1:8.
Gen 18:19 implies that the education of the children was a religious duty within the
family. Cf. also WRIGHT, "Family," 764.
Exod 12:26-27; 13:8.14-15; Deut 4:9-10; 6:4.7.20-24; 11:19; 31:12-13; Josh 4:6-7.21-23.
For an example of teaching the law, prophets and biblical history see 4Macc 18:10-19.
Cf. also FONTAINE, "The Sage in Family and Tribe," 158-159. Education also con
sisted of general ethical teaching (Tob 4:3-18), practical matters, such as teaching a
son writing (Jub 8:2; 11:16; 19:14; 47:9 and T. Levi 13:2 where the teaching of children
is connected with the study of the Torah). Skills that would be necessary in adult
everyday life included baking (2Sam 13:8), spinning (Ex 35:25, for women) and tend
ing the sheep (ISam 16:11, for men). See also CULPEPPER, "Education," 23 and
YARBROUGH, "Parents and Children," 43-45.
Cf. Gen 3:16; 18:19; 21:7; 30:1; Ex 21:5; probably also in Ps 128:3; see HAAG, "Hi,"
336; HAAG,
Meaning in the Old Testament," 150.
With the meaning of the organized community of Israel as a unit; see HAAG, "]3:
Meaning in the Old Testament," 151.
10
WRIGHT, "Family," 765. According to Sus 1:3 Susanna was trained according to the
law of Moses.
11
12
13
Cf. also ARCHER, Her Price is Beyond Rubies, 71; CULPEPPER, "Education," 22
Cf. the situation in Jer 36:10.12-21; CULPEPPER, "Education," 23.
Cf. KASTER, "Education, OT," 31, and CULPEPPER, "Education," 24.
14
See DE VAUX, Ancient Israel: Its Life and Institutions,

24, and ARCHER, Her Price is Beyond Rubies, 72-74.
355; CULPEPPER, "Education,"
35
conjecture a situation of a "house of instruction" (ttTflQ W2), mentioned

first in Sir 51:23b, where the wise gathered the young ones eager to learn.
However, the teaching was probably not confined to a building of a wis
dom school, but could take place in the open air, and in market-places.
As noted above the term
in the Hebrew Bible may denote both male
and female. However, it is probable that those taught in schools like the
one mentioned in Sir 51:23b ("my house of instruction", ^ttTflQ IVD) were
males. Ben Sira was standing in the tradition of Proverbs in the use of the
address "my son" (sometimes "my children"), and in that his message
suggests his students to be males. As noted in the discussion of Sir 9:1-9
Heijerman suggests, however, that the "strange woman" of Proverbs 7 may
be the mother's rival, assuming therefore that the person instructing the
son in 7:1-4 may be the son's mother. Van Dijk-Hemmes also argues that
the speaker in certain parts of Proverbs 1-9 could be a woman, especially in
chapter 7. One of his arguments is that in the Bible, looking through the
window is an activity practised mostly by women, as in Judg 5:28; 2Sam
6:16; 2Kgs 9:30 and Prov 7:6. Even if some of the instructions come from
females in Proverbs 1-9, and ambiguity regarding the gender of the speak
ers cannot be excluded, owing partially to the difficulties in determining
the authorship of Proverbs, the same would be difficult to imagine about
the book of Ben Sira.
15
16
17
18
19
The situation that seems to emerge from numerous comments in the book
of Ben Sira is the sage instructing young men of relative wealth and good
social standing about everyday life issues, on how to prepare for the op
portunities and challenges of life, how to lead it successfully without get
ting into trouble, which includes leading a successful career. Issues re
lated to adultery or to contact with women of questionable virtues are
20
15
16
UEBERSCHAER, Weisheit aus der Begegnung, 87-108, points out that due to the si
lence of sources and the scarcity of archaeological findings regarding education in
Israel until the 2nd century B.C.E. the existence of schools is a matter of debate.
There are arguments both in favour of and against the existence of schools in Israel.
Both arguments are based sometimes on the same passages but result in different as
sessment (cf. Isa 50:4).
ARCHER, Her Price is Beyond Rubies, 75-78. COLLINS, Jewish Wisdom, 36, also argues
that the universal Jewish educational system became the norm only at the end of the
Second Temple period.
17
COLLINS, Jewish Wisdom, 37. As noted in chapter 1, while Ben Sira is not the actual
father of the addressee, by identifying himself as a father of the student he assumes
the parent's authority in order to lend his teaching a greater power; cf. WRIGHT,
"From Generation to Generation," 309-332.
18
19
HEIJERMAN, "Who Would Blame Her?," 104-107.

DIJK-HEMMES, "Traces of Women's Texts in the Hebrew Bible," 57. Cf. also BREN
NER, "Proverbs 1-9: an F Voice?," 113-130, especially 120.
Cf. also CULPEPPER, "Education," 23; UEBERSCHAER, Weisheit aus der Begegnung,
160-193. HORSLEY/TILLER, "Ben Sira and the Sociology of the Second Temple," 80,
suggests, it is likely that the students addressed were primarily sages.
20
36

21
undoubtedly important in Proverbs. However, this "trouble" motif is

even more frequent in Ben Sira and reflects a great concern with shame.
The motif of shame is not restricted to teachings about sexual wrongdo
ing, but appears throughout the book in the context of parents , of one's
own wife and above all regarding one's own daughter . Ben Sira also
dedicates a lengthy section to matters pertaining to shame in Sir 41:1442:8. Sayings about a variety of women, including prostitutes, adulter
esses, wives, and daughters, seem to confirm a male point of view regard
ing both the instructor and the instructed.
Kraemer argues that if women had any access to formal education after the
exile, including the Hellenistic period, it probably consisted in preparation
for marriage. This idea is supported by the custom of early marriage.
Archer notes that one reason for exclusion of women from schooling may
have been a concern with free mixing of the sexes. It does not necessarily
mean, however, that they did not possess any knowledge of the Torah, and
especially of the laws that were particularly pertinent to them. From a rab
binic comment (Sotah 3.4) a picture emerges of fathers who are urged to
teach their daughters about the Sotah, the trial by Bitter Waters, based on
Num5:12-31.
Recent scholarly argument on a shift in the viewing of women and their
roles in Israel's history may shed some light on some of the aspects of Ben
Sira's attitude towards women and sexuality. Archer argues that before the
exile Israelites were structured into extended families. Women enjoyed a
certain freedom and involvement in religious affairs (ISam 2:19; 2Kgs
23:21). Through the period preceding the exile, with the increased urbani
zation, a more complex economic system evolved that required the regula
tion of inheritance, debt-bondage and financial transactions. Although
women still retained a public presence, the purity of daughters was given
greater attention (Deut 22:13-21), and marriage became more formalized
(Deut 22:23-29; 24:l-4). After the exile those who returned from Babylon
considered the destruction of the temple, loss of the monarchy, and the ex
ile itself, as God's punishment for the wayward life of the Israelites.
22
23
24
25
26
27
28
29
30
31
32
21
22
23
24
25
26
27
28
29
30
31
32
See Prov 2:16; 5:3.20; 6:24 (in the context of 6:20-35); 7:5; 22:14; 23:27.
See chapter 4.
See chapter 1.
See chapter 3.
See below this chapter.
See chapter 4.
KRAEMER, "Jewish Mothers and Daughters," 93.
ARCHER, Her Price is Beyond Rubies, 95-99.
ARCHER, Her Price is Beyond Rubies, 100.
ARCHER, "The Virgin and the Harlot," 1-16.
Cf. ARCHER, "The Role of Jewish Women," 273.
ARCHER, "The Virgin and the Harlot," 5.
37
Many of the laws found in the book of Leviticus were composed after the
exile, and regulated the life of the people. They include a significant num
ber of laws concerning sexuality, especially in the Holiness Code (chapters
17-26). It appears that greater emphasis was placed on the question of pu
rity and impurity in the postexilic community of Israel. The purity laws
and regulations especially affected the life of women. As they were impure
for a great length of their daily lives, they could not come into contact with
anything sacred. Therefore they were excluded from the cult during the
time of their impurity. A greater concern with purity emerged not only
regarding the cult but also in connection with sexual purity. Women who
were still minors in their fathers' house were strictly guarded. This
change in view had consequences in the attitude not only toward women
but also toward sexuality, and some traces of this change may be discov
ered in the book of Ben Sira.
33
34
I n Sir 7:23-25 the c o n t e x t i n the H e b r e w text s u g g e s t s that B e n S i r a is

c o n c e r n e d w i t h the m a r r i a g e o f s o n s a n d d a u g h t e r s , t h e r e f o r e w i t h the
s e x u a l i t y o f b o t h m a l e a n d f e m a l e c h i l d r e n . T h e p a s s a g e is
found
w i t h i n 7:18-26 d e a l i n g w i t h a p e r s o n ' s r e s p o n s i b i l i t y t o w a r d s friends,

h o u s e h o l d , i n c l u d i n g s e r v a n t s , cattle a n d f e m a l e m e m b e r s o f the f a m
ily, i.e. d a u g h t e r s a n d w i v e s . Sir 7:22-25 h a v e a d i s t i n c t i v e f o r m a l pat
tern, w i t h the a u t h o r listing t h o s e w h o m i g h t b e l o n g to o n e ' s
own
h o u s e h o l d , f o l l o w e d b y "J ?, t h e n b y p o s i t i v e i n s t r u c t i o n c o n s i s t i n g o f a
v e r b a n d object, a n d finally b y a n a d d i t i o n a l i n s t r u c t i o n o n h o w to treat
t h e m . I n 7:24 ( d e a l i n g w i t h d a u g h t e r s ) t h e s e c o n d line is n o t a p o s i t i v e
e x h o r t a t i o n as i n 7:22b (treating l i v e s t o c k , s u c h as cattle) a n d
7:23b
( d e a l i n g w i t h s o n s ) , b u t a n e g a t i v e o n e . A l s o the t h e m e o f 7:24 r e c e i v e s
m o r e a t t e n t i o n t h a n o t h e r v e r s e s o f Sir 7:22-25, as it c o n t i n u e s i n 7:25. It
a p p e a r s that d a u g h t e r s w e r e a s p e c i a l c o n c e r n for the a u t h o r .
Sir 7:23-25
MSA
35
23 Do you have sons? Chastise them (DDIK T O ^

D^D)
and take for them wives in their youth ( D m i P n WVn Uif? KtBI).
37
24 Do you have daughters
Guard their chastity (lit. body) p K t f )
36
(mn)?
33
ARCHER, Her Price is Beyond Rubies, 36-38, 104. GRABBE, A History of the Jews, 184,
notes on the other hand, that after purification from childbirth women are expected
to take part in the cult by bringing offerings (Lev 12:6), and that the separation of
women from men seems to be a development in late Second Temple period as sug
gested in Josephus, Ag. Ap. 2 102-104.
34
35
ARCHER, ' T h e Virgin and the Harlot," 7. Cf. 2Macc 3:19; 3Macc. 1:18.
MS C has - ) 0 \
36
The word
37
M S C has D ^ D probably due to dittography from 7:23a. Cf. also Riiger, Text und
Textform, 46-47.
is missing from M S C.
38
and do not let your face shine upon them (D^D Dif?N T N D
25 Give a daughter (in marriage) and you finish a task (lit. business, affair),
and unite/join her with a sensible man.
GI
23 Do you have children? Educate them
(TEKVOC aoi cmv; TTai8uaov ai)T&)
and bend their neck from youth
(KCU Kd|ii|jov EK vOTr|TO(; TOV Tpdxr|Aov (XUTCJV).
38
24 Do you have daughters? Be concerned for their chastity (lit. body)

and do not let your face be cheerful upon them
(KCU |ir| iAapcoarjc, Trpoc, auiaq
TO Trpoaamov a o u ) .
25 Give a daughter (in marriage) and you will have finished a great task,
and give her to a sensible man.
T h e difference b e t w e e n t h e text o f M S A a n d G I i n 7:23b is significant.
T h e c o m m e n t o f 7:23b i n the H e b r e w ( M S A : D m i P n D'titt Oif? KtBI;
" a n d t a k e for t h e m w i v e s i n their y o u t h " ) m a y s e e m o u t o f c o n t e x t i n a
d i s c u s s i o n o f d i s c i p l i n i n g s o n s . F r o m the t e a c h i n g o n d a u g h t e r s i n t h e
f o l l o w i n g v e r s e s , h o w e v e r , it a p p e a r s c e r t a i n that t h e a u t h o r is c o n
c e r n e d w i t h m a r i t a l i s s u e s , s e x u a l i s s u e s , or i s s u e s o f chastity. T h e r e
fore the s e x u a l i t y a n d m a r r i a g e o f m a l e c h i l d r e n w e r e s i m i l a r l y i m p o r
tant m a t t e r s . T h i s a r g u m e n t m a y b e s u p p o r t e d i n Sir 2 6 : 1 9 - 2 1 . I n the
latter, a p e r s o n is i n s t r u c t e d to m a r r y a s u i t a b l e w o m a n , w h o is c h a s t e ,
a n d a l s o fertile. T h e r e is n o t a b u n d a n t e v i d e n c e r e g a r d i n g the a g e at
m a r r i a g e for e i t h e r m e n or w o m e n , a n d the r e a l i t y m a y h a v e b e e n dif
ferent f r o m the i d e a l a g e at m a r r i a g e as p r e s c r i b e d i n v a r i o u s s o u r c e s .
In P a l e s t i n e m e n m a y h a v e r e a c h e d the e n d o f their t w e n t i e s b e f o r e
their first m a r r i a g e .
39
T h e t e x t o f M S A i n 7:23b i n t r o d u c e s the idea, n o t
p r e s e n t i n G I , that it w a s i m p o r t a n t for m a l e c h i l d r e n to m a r r y early. If

a y o u n g m a n m a r r i e s at a n e a r l y a g e t h e r e is less o f a risk that h e w i l l
engage in sexual intercourse with w o m e n , especially with w o m e n w h o
are n o t a p p r o p r i a t e p a r t n e r s as future v i r t u o u s w i v e s .
40
S e x u a l i t y is
t h e r e f o r e a c o n c e r n at a n o t h e r level. I n the light of this, the H e b r e w

v e r s i o n o f 7:23 is n o t o u t o f c o n t e x t . It m a y b e u n d e r s t o o d as a n a r r o w e r
a s p e c t o f training, or as p r e p a r i n g t h e m a l e c h i l d r e n for future life, or
k e e p i n g t h e m o n t h e right " p a t h " . l Q 2 8 a / l Q S a 1 . 9 b - l l p r o h i b i t s a p
p r o a c h i n g a w o m a n for s e x u a l i n t e r c o u r s e u n t i l the m a n is t w e n t y ,
w h i c h c a n s u g g e s t that t w e n t y is the a g e at m a r r i a g e for h i m .
38
39
40

SATLOW, Jewish Marriage in Antiquity, 105-107.
Even in this case it is not certain that he will remain faithful to his wife.
41
LOADER, Dead Sea Scrolls, 202-203.
4 1
The
39
G r e e k text i n 7:23 l a c k s t h e i d e a o f the m a r r i a g e o f s o n s a n d h a s a m o r e

g e n e r a l c o m m e n t o n d i s c i p l i n i n g c h i l d r e n (TEKVOC).
T h e c o n c e r n r e g a r d i n g the c h a s t i t y a n d m a r r i a g e o f d a u g h t e r s is a
central t h e m e i n b o t h t h e H e b r e w a n d G r e e k text o f 7:24-25. T h e w o r d
u s e d for " b o d y " i n 7:24 ( M S A : " D o y o u h a v e d a u g h t e r s ? G u a r d their
c h a s t i t y [lit. b o d y ] a n d d o n o t let y o u r face s h i n e u p o n t h e m " ) is
also e m p l o y e d i n P s 73:26 a n d P r o v 5:11 a n d c a n h a v e t h e m e a n i n g
" f l e s h " . A s S k e h a n / D i L e i l a o b s e r v e , the t e a c h i n g i n Sir 7:24 is a rather
b l u n t e x p r e s s i o n . If the d a u g h t e r w a s m a r r i e d at a n e a r l y age, the
p o s s i b i l i t y o f b e c o m i n g p r o m i s c u o u s or e v e n p r e g n a n t i n h e r father's
h o u s e w a s less. O n t h e o n e h a n d , B e n S i r a ' s c o n c e r n s r e g a r d i n g d a u g h
ters reflect the s o c i e t y i n w h i c h h e l i v e d . O n t h e o t h e r h a n d , h i s a n x i e t y
s e e m s e x t r e m e . N o w o r k a m o n g the w i s d o m w r i t i n g s o f S e c o n d T e m
p l e J u d a i s m , i n c l u d i n g P r o v e r b s , w h e r e the d i s c i p l i n e o f c h i l d r e n is a n
issue, p l a c e s so m u c h e m p h a s i s o n the c h a s t i t y o f d a u g h t e r s , as w e find
in Sir 7:24-25; 22:4-5; 2 6 : 1 0 - 1 2 a n d 4 2 : 9 - 1 4 , or e v e n d e d i c a t e s s u c h
l e n g t h y p a s s a g e s to the t r e a t m e n t o f d a u g h t e r s . T h e s e i n s t r u c t i o n s d e
pict a l o v e l e s s r e l a t i o n s h i p b e t w e e n father a n d d a u g h t e r e v e n to t h e
p o i n t that i n Sir 7:24b a father is u r g e d n o t to s h i n e h i s face u p o n her, or
as the G r e e k translates, n o t to s h o w a " c h e e r f u l " face to her. T h i s i d e a
m a y m e a n that if the father is t o o i n d u l g e n t w i t h the d a u g h t e r s h e m a y
m a k e u s e o f it. F o r i n s t a n c e s h e m a y u s e h e r f r e e d o m or the l a c k o f the
father's s u p e r v i s i o n to e n g a g e i n s e x u a l i n t e r c o u r s e . T h e t e r m " s h i n e "
o n e ' s " f a c e " u p o n s o m e b o d y is u s e d m a i n l y i n the c o n t e x t o f G o d shin
i n g his face o n a p e r s o n in the H e b r e w B i b l e . It is u n l i k e l y that the
c o m m e n t i n Sir 7:24b is a w a r n i n g a g a i n s t a father's i n c e s t u o u s inten
tions s i n c e n o n e o f t h e u s e s o f this t e r m m e n t i o n e d a b o v e h a s s u c h i m
plications.
Sir 7:25a ( M S A : " G i v e a d a u g h t e r [in m a r r i a g e ] a n d y o u finish a
t a s k [lit. b u s i n e s s , affair]") m a y refer to the reality that r a i s i n g a f e m a l e
c h i l d p l a c e d a financial b u r d e n o n t h e father, s i n c e t h e d a u g h t e r w a s
n o t a p e r m a n e n t m e m b e r o f h i s f a m i l y a n d u p o n m a r r i a g e w a s trans
ferred to t h e f a m i l y of h e r h u s b a n d .
T h e t e r m e m p l o y e d h e r e (N2T),
a m o n g others, h a s the m e a n i n g " t o d e p a r t " p r o b a b l y to s u g g e s t that t h e
p r o b l e m o f finding a s u i t a b l e h u s b a n d for a girl w i l l d e p a r t u p o n h e r
42
43
44
45
46
42
A very similar idea (Kd|i4>ov TOV Tpdxr|Aov CXUTOU EV VEOTTITI) is found in Sir 30:12a
in ZIEGLER, Sapientia, 266, which SKEHAN/DI LELLA, The Wisdom of Ben Sira, 374375, consider to be a borrowing of Gil from Sir 7:23b.
43
44
45

Cf. Sir 26:10-12 below.
See the discussion below in the chapter regarding Sir 42:9-14.
46
See ARCHER, Her Price is Beyond Rubies, 21-25.
40
m a r r i a g e . I n t e r e s t i n g l y the s a m e v e r b is u s e d for the act o f m a r r i a g e

itself since
also m e a n s to b r i n g forth/out. If a father i n the S e c o n d
T e m p l e p e r i o d n o l o n g e r r e c e i v e d a n y benefit f r o m t h e b r i d e - p r i c e - t h e
d o m i n a n t m a r r i a g e p a y m e n t i n the H e b r e w B i b l e b u t h a d to p r o
v i d e d o w r y for h i s d a u g h t e r , h e c o u l d face financial h a r d s h i p . T h e t e r m
finish a " t a s k " as " b u s i n e s s " p e r h a p s refers to this p a r t i c u l a r c h a r a c t e r
istic o f the m a r r i a g e . T h i s c o m m e n t , h o w e v e r , is n o t i n the c o n t e x t o f
o t h e r financial t r a n s a c t i o n s , as i n 4 Q 2 7 1 / 4 Q D 3.8-10 ( C D ) . Sir 7:25a
m a y also i m p l y that the father's t a s k to g u a r d t h e d a u g h t e r ' s s e x u a l i t y
i n o r d e r to k e e p h e r c h a s t e until m a r r i a g e , w i l l also b e fulfilled a n d
a n x i e t y w i l l depart.
In 7:25b ( M S A : " a n d unite/join h e r w i t h a s e n s i b l e m a n " ) the t e r m
" Q n h a s the m e a n i n g " t o j o i n " / " t o u n i t e " a n d is n o t u s u a l l y t a k e n as a
reference to m a r r i a g e . B e n Sira u s e s it i n this s e n s e . W h a t h e m e a n s b y
s e n s i b l e h u s b a n d is n o t c l e a r h e r e . W h e t h e r it is a g e n u i n e c o n c e r n for
the d a u g h t e r ' s w e l f a r e , e v e n h a p p i n e s s , or a n e x p r e s s i o n o f the senti
m e n t that o n l y a l e a r n e d h u s b a n d w o u l d b e a fitting m a r r i a g e p a r t n e r
for a w o m a n o f a n y s t a n d i n g , is h a r d to d e t e r m i n e . It m a y also b e a
w a r n i n g t h a t t h e h u s b a n d , s i m i l a r l y to t h e father, s h o u l d k e e p a c l o s e
w a t c h o n the w o m a n , w h o s e s e x u a l i t y n o w b e l o n g s to h i m . T h e i d e a
that a d a u g h t e r ' s c h a s t i t y is t h e c o n c e r n o f the father e v e n after t h e
m a r r i a g e is e x p r e s s e d in Sir 22:3-5 a n d e s p e c i a l l y i n 4 2 : 9 - 1 4 .
4 7
It h a s b e e n n o t e d a b o v e that t h e d i s c i p l i n e o f c h i l d r e n b y a father is
encouraged in the H e b r e w Bible, sometimes even using physical pun
i s h m e n t ( P r o v 13:24; 19:18; 2 2 : 1 5 ; 2 3 : 1 3 - 1 4 ; 2 9 : 1 5 . 1 7 ) . T h e father's c o n
c e r n a b o u t u n d i s c i p l i n e d s o n s is e x p r e s s e d i n Sir 22:3-5 that h a s t e a c h
i n g s o n s e n s i b l e a n d s h a m e l e s s d a u g h t e r s as w e l l :
Sir 22:3-5
GI
3 (It is) a disgrace of a father to produce a (son) who is uneducated/without
discipline/without instruction (&TTca8UTOu),
but a daughter is born to a loss (ETT' eAonrojaei).
4 A sensible daughter (6uydTr|p 4>povi|ir|) will inherit her husband,
and a shameless one is a grief to him who begat (her);
5 An impudent daughter disgraces father and husband,
and will be despised by both.
47
See more on the bride-price in chapter 3. Cf. also COLLINS, Jewish Wisdom, 71. Satlow also suggests that in Second Temple period dowry could have replaced the
bride-price as the dominant marriage payment; SATLOW, Jewish Marriage in Antiq
uity, 200-204; SATLOW, "Reconsidering the Rabbinic ketubah Payment," 136-141.
41
The w i d e r c o n t e x t o f the p a s s a g e is Sir 21:1-22:18, w i t h i n w h i c h 2 1 : 1 - 2 8

d e a l s w i t h v a r i o u s k i n d s o f sins a n d folly. 2 2 : 3 - 6 c o n c e r n s d i s c i p l i n e ,
w h i c h is the i m m e d i a t e c o n t e x t o f o u r p a s s a g e . 22:7-8 (in G i l o n l y ) at
tests that the i g n o b l e or n o b l e origins of p a r e n t s are n o t a l w a y s re
flected i n the u p b r i n g i n g a n d life o f their children.
In the G r e e k v e r s i o n o f Sir 2 2 : 3 a ( w h e r e H e b r e w is n o t e x t a n t ) the
w o r d " s o n " is n o t p r e s e n t a n d t h e t e r m eVrTcdSeuToe, ( " u n l e a r n e d " , "un
d i s c i p l i n e d " ) c o u l d refer to b o t h m a l e a n d f e m a l e . T h e w o r d 8e i n 2 2 : 3 b
i n c o n n e c t i o n w i t h a d a u g h t e r , h o w e v e r , i m p l i e s that the u n r u l y c h i l d
i n 2 2 : 3 a is a son. T h e father's grief o v e r a foolish s o n is d e p i c t e d i n P r o v
1 7 : 2 1 . A c c o r d i n g to D e u t 2 1 : 1 8 - 2 1 the l a w g o e s as far as the d e a t h p e n
alty i n the c a s e o f a s o n w h o is r e b e l l i o u s a n d c a n n o t b e d i s c i p l i n e d .
T h i s p a s s a g e m a y d e p i c t a s i t u a t i o n w h e r e t h e s o n ' s b e h a v i o u r threat
e n s t h e v e r y s u b s t a n c e o f the DKTPD a n d c a n n o t b e t r u s t e d w i t h a n
inheritance from it. The consequences of having an undisciplined son
are n o t specified i n Sir 22:3a. Sir 3 0 : 1 - 1 3 , h o w e v e r , m a y c o m e to o u r aid
h e r e . T h e s e c t i o n focuses o n d i s c i p l i n i n g s o n s a n d its first six v e r s e s
d e s c r i b e the j o y s a n d b e n e f i t s a d i s c i p l i n e d s o n c a n b r i n g . T h e s e in
c l u d e the c o n t i n u a t i o n o f the f a m i l y line a n d o f o n e ' s g o o d n a m e (Sir
3 0 : 4 ) a n d a v e n g i n g the father a g a i n s t h i s e n e m i e s after h i s d e a t h (Sir
3 0 : 5 - 6 ) . H a v i n g a t r u s t w o r t h y s o n w o u l d also m e a n that the father's
p r o p e r t y as i n h e r i t a n c e w i l l fall into g o o d h a n d s . I n contrast, h a v i n g a
p r o m i s c u o u s s o n m a y r e s u l t i n l o s i n g the f a m i l y i n h e r i t a n c e as re
flected i n Sir 9 : 6 . T o b 6:15 a n d 4:3-4 refer to the d u t i e s o f s o n s to per
f o r m b u r i a l a n d funeral rites for p a r e n t s . I n the latter T o b i a s is also
i n s t r u c t e d to h o n o u r h i s m o t h e r a n d c a r e for h e r all t h e d a y s o f h e r
l i f e . A n u n d i s c i p l i n e d s o n c a n n o t b e t r u s t e d to c a r r y o u t t h e s e d u t i e s
a n d fulfil the e x p e c t a t i o n s d e t a i l e d a b o v e . H e m a y e v e n b e d i s o b e d i e n t ,
w h i c h c o u l d i n c l u d e for i n s t a n c e the r e j e c t i o n o f a n a r r a n g e d m a r r i a g e
w i t h a s u i t a b l e w o m a n ; h e m a y a l s o b e s e x u a l l y p r o m i s c u o u s . W h a t is
c e r t a i n f r o m Sir 2 2 : 3 a is that the s o n ' s b e h a v i o u r b r i n g s s h a m e to h i s
father.
T o c o n s i d e r the d a u g h t e r i n g e n e r a l as l o s s to the father i n Sir 22:3-5
g o e s b e y o n d the w a y d a u g h t e r s w e r e p e r c e i v e d i n the p a t r i a r c h a l soci48
49
50
51
52
53
54
48
49
50
51
52
53
54
WRIGHT, "Family," 767.

The last verses of the passage betray a harsh treatment (30:12-13); cf. also PILCH,
"'Beat His Ribs While He is Young," 101-113.
Cf. Gen 48:16; Deut 25:7 for offspring and Isa 56:5; Job 18:17 (in negation) for name.
See the treatment of this verse in chapter 4.
Cf. The Story of Ahiqar 1.10.
Cf. also ARCHER, Her Price is Beyond Rubies, 22-23.
42
ety, a n d it is also i n contrast w i t h o t h e r p i c t u r e s o f f a m i l y life a n d o f

d a u g h t e r s ( T o b 7:16; 1 0 : 1 2 ) . I n Sir 22:3b, a p a r t f r o m t h e financial b u r
d e n c o n n e c t e d to t h e r a i s i n g o f d a u g h t e r s , t h e t e r m eAcnTwcnc, ( " l o s s " )
c o u l d c o n v e y t h e i d e a o f difficulties i n finding a s u i t a b l e h u s b a n d for
t h e d a u g h t e r . It c o u l d also e x p r e s s the father's a n x i e t y or loss o f s l e e p
o v e r k e e p i n g t h e d a u g h t e r c h a s t e . T h e s a g e m a y a l s o b e c o n c e r n e d that
f e m a l e c h i l d r e n are n o t a b l e to c a r r y o u t duties that s o n s can, as w a s
described above. In addition, they cannot secure the continuation of
f a m i l y line or k e e p the i n h e r i t a n c e i n the father's family.
55
F o r Sir 2 2 : 4 a ( " A s e n s i b l e d a u g h t e r w i l l inherit [KAnpovo|iTiai] h e r

h u s b a n d " ) , T r e n c h a r d offers the f o l l o w i n g variation: " A s e n s i b l e
d a u g h t e r w i l l r e c e i v e h e r h u s b a n d " , m e a n i n g , that the d a u g h t e r w i l l
a c c e p t h e r h u s b a n d a n d w i l l b e faithful to h i m . It m a y also i m p l y that
s h e w i l l a c c e p t a n y m a n as a h u s b a n d . It s e e m s that 2 2 : 4 a p l a c e s the
w o m a n ' s v a l u e i n the c o n t e x t o f h e r h u s b a n d . A l s o , as 2 2 : 4 b s u g g e s t s , it
is the father's c o n c e r n if s h e c a u s e s s h a m e , p o s s i b l y b y e n g a g i n g i n
s e x u a l p r o m i s c u i t y ( " a n d a s h a m e l e s s o n e is a grief to h i m w h o b e g a t
[ h e r ] " ) . T h e d a u g h t e r ' s b e h a v i o u r reflects o n h e r father, w h o c a n b e
faulted for failing to fulfil h i s d u t y to d i s c i p l i n e h i s c h i l d r e n (Sir 7:23)
a n d to k e e p h i s d a u g h t e r v i r t u o u s as i n s t r u c t e d i n Sir 7:24 a n d 4 2 : 1 1 a .
Sir 2 2 : 5 ( " A n i m p u d e n t d a u g h t e r [f] Qpaoeio] d i s g r a c e s father a n d h u s
b a n d , a n d w i l l b e d e s p i s e d b y b o t h " ) c o n f i r m s the i d e a that a father is
still c o n c e r n e d w i t h the b e h a v i o u r o f the d a u g h t e r e v e n after m a r r i a g e
(42:9-14). A g a i n , t h e t e r m " i m p u d e n t " is n o t specified h e r e b u t m i s b e
h a v i o u r c o u l d i n c l u d e s e x u a l i m m o r a l i t y . T h a t s h e is d e s p i s e d b y b o t h
h u s b a n d a n d father s u g g e s t s the g r a v i t y o f h e r w r o n g d o i n g , p o s s i b l y
sexual wrongdoing.
56
57
T h e m o s t e x t e n s i v e p a s s a g e o n d a u g h t e r s is Sir 4 2 : 9 - 1 4 . It is f o u n d i n
the w i d e r c o n t e x t o f Sir 4 1 : 1 4 - 4 2 : 1 4 w h i c h h a s l e n g t h y c o m m e n t s o n
b e h a v i o u r o f w h i c h o n e s h o u l d a n d s h o u l d n o t b e a s h a m e d in 4 1 : 1 4 42:8, followed b y 42:9-14. In these verses the author deals with both
unmarried and married daughters:
58
55
DI LELLA, "Women in the Wisdom of Ben Sira and the Book of Judith," 44.
56
57
TRENCHARD, Ben Sira's View, 138.

A similar idea may be behind Sir 36:21 a(26a); see the discussion of the latter in chap
ter 3.
The verse numbers in brackets in the Hebrew text and its translation correspond to
Skehan/Di Leila's verse numeration. Although Sir 42:9-14 is a lengthy passage, it is
helpful for the reader to have the full Hebrew text and its translation not only in the
Appendix but here in the discussion due to the many corruptions in the Hebrew
text. For GI only the translation will stand here in full text.
58
43
Sir 42:9-14
MSB
59
npU7 n]QiDQ
60
63
ntf? m
9a
-mn "|D n m j ) n 9c
.64
-p 6 5 ^ - , ^ - ,
n
9^
66
6 7
nmDn p r r ^ r m 10a
: [ ] n*?[] n^DI 10b(10c)
[] "|D rTDK n^DD 10c(10b)
: [ ] K n^DI lOd
[]*?[] *?[] 11a
68
6 9
70
7 1
7 2
59
60
61
62
63
64
65
66
67
68
69
: m O DU7[]
lib
The word seems corrupt. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 479,
restore "Ipti7 ("keep watch", "be wakeful") on the basis of GI.
M S M and B : "pfttift ("treasure").
LEVI, Hebrew Text, 53, restores [irtittf Sm]Dn. M S M is restored from GI and M S B:
V[")Dn] ("drowsiness will part").
M S B : n m * m ("and anxiety for her").
II in Aramaic means "commit adultery". Cf. also LEVI, Hebrew Text, 54. M S M
has OKQ[n] from OKft ("reject"): "(lest) she be rejected". SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 479, agree.
LEVI, Hebrew Text, 54, reconstructs
("lest she be hated"). SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 479, offer: " I ^ D , "(lest she be) childless".
Probable dittography from 42:10; read:
("married woman"). See also LEVI,
Hebrew Text, 54.
M S B : riDDDD from HDD ("deceive", "entice"). M S M: ^PID from V?n ("defile").
M S M: []TOD [ p ] HUTtf *?Sn, where [n]D^D can be surmised (ntoW = "to be/prove
unfaithful").
LEVI, Hebrew Text, 54, reconstructs r f t p n ] .
LEVI, Hebrew Text, 54, reconstructs PI^TD in the text and gives PITriD
in the notes.
The latter is supported by M S B s . The use of PI^TD suggests the following reading:
"In her father's house lest she commit sexual wrongdoing". The term PITriD
is
problematic. It was pointed out in chapter 1 that its meaning always depends on the
context. Even though its parallel term (PI^TD ]D) reflects sexual wrongdoing in M S B,
the older text of M S M may preserve the original meaning: ^"ITD ]D PPDK IVD: "(In)
her father's house lest she become pregnant". This idea is also found in the GI text in
42:10b. SAUER, Jesus Sirach, 289, translates PITriD
as "...that she should not be
light-minded/giddy".
M S M restored from GI: " I ^ D ]D lf?Sm ("and when married, lest she be barren").
See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 480, who note that W2 from
42:10c(10b) does double duty for rf?JH.
M S M: mwn [p]tn rQ
("My son, keep a close watch on your daughter"). See
also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 480.
m
70
71
72
All versions are too fragmentary to use. Read with GI: "Lest she make you a laugh
ing-stock to enemies".
44

7 3
nv
n[]pi
nvw
[j
76
nmx
78
"ran m p n
7 7
: T D O K"QQ tTDQ rrm

79
"IKH "|nn
: vinon
86
9a A daughter is a treasure for a father [ ] ,

9b anxiety [] :
9c in her youth lest she [ ]
88
8 4
lid
lie
llf
81
82
TWX TtDQ
lie
"IDT
12a
rrm 1 2 b
80
83
mi
^rm&im
iyin ^ 13a
mm
r u n TOKQI 13b
UTK m - ) D I M 14a
8 5
:nu?K jrnn nD-ina rrm 14b
87
89
90
73
M S M has H^Hpl here.
74
LEVI, Hebrew Text, 54, reconstructs mpn].
75
76
M S B s has "|rTCTmm from Win ("to be ashamed"). M S M has a lacuna.

M S M omits D3ti7K. If the Aramaic
II ("commit adultery") is used here, then the
following reading could be conjectured: "let there not be a place for adultery". Cf.
the similar idea of STRUGNELL, "Notes and Queries on 'The Ben Sira Scroll from
Masada'," 116. However, "ll^D DlpQ is used in Sir 41:19a (MS B) in the sense "the
place where you dwell".
77
M S M has mpll
78
79
80
M S M has a lacuna.
M S M: pD from yi ("to understand"), as "to expose, show, reveal" in the context.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 480, read pD ("to reveal").
MSB s:Vnon.
81
p : "among", "in the midst"; see TRENCHARD, Ben Sira's View, 146, 303, n. 156.
82
M S M has 00, "moth".
83
Both
and DIDQ are supported; see TRENCHARD, Ben Sira's View, 304, n. 164.
The former would be closer to GI in meaning (PHtfK Ttift = "than a woman who does
good"), while the latter would read: =i"Iti7K
("than a woman's goodness").
M S B s ' s insertion (D"IDriQ from "IDPI = to act shamefully) seems unnecessary.
84
85
86
Read with M S M and M S B : i n DID.

Both M S B ("and a house which disgraces pours forth a woman") and M S B s (nD"in
iTDn DD"iriQ rrm: "and a house which disgraces, pours forth disgrace") seem cor
rupt. M S M: HDin *?1DQ D"inDQ DDI (where HDin means "disgrace", "IPID means fear
[also of God]). For suggestions to read pft instead of *?!Dft in M S M, see TRENCH
ARD, Ben Sira's View, 304, n. 167. This way M S M would read: "But better is a God
fearing daughter than a shameless son". TRENCHARD, Ben Sira's View, 304-305, n.
165-166, offers the following translation for 42:14b: "And a daughter causes fear re
garding disgrace more than a son". This way 42:14b would be the "culmination" of
not only 42:14a, but the theme of 42:9-14.
87
88
Read "who keeps watch"/"who is wakeful"; see the note on the text.
Read "anxiety for her"; see the note on the text.
89
Read "takes away sleep"; see the note on the text.
45

91
92
9d and while unmarried, [];

10a while unmarried, lest she be seduced,
(10c) 10b and in the house of [ ]
(10b) 10c and in the house of her father lest [ ]
lOd and in the house of [ ]
11a [ ]
l i b []
I l e a byword in the city and the [ ] of the people,
l i d I made you dwell in the city (lit. in the [congregation] of the gate).
l i e In the [ ] of her dwelling let there be no window/lattice,
l l f and place that overlooks the surrounding entrance/entrance round
about.
12a Let her not g i v e her beauty (lit. figure) to any male,
12b or consort/associate [ ] women.
13a For from a garment comes a moth,
13b and from a woman, woman's wickedness.
14a [ ] of a man than a woman who does good,
14b and a house which disgraces pours forth a woman.
93
94
95
96
97
98
99
100
101
102
103
104
105
106
GI
9a A daughter is a hidden sleeplessness to a father,
9b and worry (over her) drives away sleep:
9c in her youth, lest she overpass the prime of her life,
9d and when married, lest she be hated;
10a in virginity, lest she be defiled (ppnAa)6ri)
90
Instead of "commit adultery" the more probable reading is: "(lest) she be rejected";
see the note on the text.
91
Read "when married"; see the note on the text.
92
93
94
Read "lest she be hated"; for the other variant see the note on text.
M S M reads: "lest she be defiled".
Read "her husband"; see the note on the text. M S M reads: "[lest] she prove unfaith
ful to her husband".
M S M reads: "(In) her father's house lest she become pregnant".
95
96
Read with M S M restored from GI: "and when married, lest she be barren"; see the
note on the text.
97
M S M reads: "My son, keep a close watch on your daughter".
98
Read with GI: "Lest she make you a laughing-stock to enemies".
99
Read "assembly"; see the note on the text.

m
100 It does not fit here. Read "and bring shame to you" on the basis of MS B s .
101 Read "place"; see the note on the text.
102 Reading with M S M: "reveal", "expose"; see the note on the text.
103 Read "among" on the basis of the corrected text. See the note on the text.
104 Read "Better is the wickedness"; see the note on the text.
105 For other variants see the note on the text.
106 On the basis of the corrected M S M text the most probable reading is "But better is a
God-fearing daughter than a shameless son". See the note on the text.
46
10b and in her father's house become pregnant;

10c having a husband (lit. being with a man) lest she prove unfaithful
(TTOC-
papfl)/
lOd and when married, lest she be barren.

11a Keep strict watch over a headstrong daughter,
l i b lest she make you a laughing-stock to enemies,
11c a common talk in the city and the assembly of the people,
l i d and bring shame to you in a multitude of many.
12a Do not look upon anyone in terms of beauty,
12b and do not sit in the midst of women:
13a for from garments comes a moth
13b and from a woman, woman's wickedness (TTOvr|pia yuvaiKoc,).
14a Better is the wickedness of a man than a woman who does good,
14b and a woman brings shame leading to disgrace.
T h e p a s s a g e is i n t r o d u c e d b y a n i n t r i g u i n g c o m m e n t ( " A d a u g h t e r is a
t r e a s u r e for a father", 42:9a) w h e r e the w o r d "pBDB ( " t r e a s u r e " ) is s u p
ported by M S S M, B s .
Its root,
h a s the m e a n i n g " t o h i d e " , "to
c o n c e a l " . I n t h e c o n t e x t o f the e n t i r e s e c t i o n , a n d i n t h e light o f G I v e r
s i o n o f this line ( " A d a u g h t e r is a h i d d e n s l e e p l e s s n e s s to a f a t h e r " ) it
b e c o m e s clear that a d a u g h t e r as a " h i d d e n t r e a s u r e " is n o t s o m e t h i n g
p o s i t i v e , b u t o n t h e c o n t r a r y , the c a u s e o f a n x i e t y . P e r h a p s the m o s t
fitting t r a n s l a t i o n for the e x p r e s s i o n is U e b e r s c h a e r ' s , w h o offers " d e
ceptive/false t r e a s u r e " .
If a d a u g h t e r is still i n h e r father's h o u s e a n d
s e d u c e d (42:10a, M S S B , M ) , or e v e n p r e g n a n t ( 4 2 : 1 0 c [ 1 0 b ] , M S M =
4 2 : 1 0 b i n G I ) , t h e difficulties are o b v i o u s . T h e i m p o r t a n c e o f h a v i n g a
v i r t u o u s d a u g h t e r i n f i n d i n g a s u i t a b l e h u s b a n d m a y b e the s a g e ' s c o n
c e r n h e r e , as i n Sir 7:25. In a d d i t i o n , if a d a u g h t e r w a s p r o m i s c u o u s
w h i l e u n m a r r i e d , s h e v i o l a t e d t h e father's a u t h o r i t y o v e r h e r s e x u a l i t y ,
as s u g g e s t e d i n D e u t 2 2 : 2 0 - 2 1 in the c a s e of t h e s l a n d e r e d b r i d e . If s h e is
b a r r e n (42:10d, M S M , G I ) ,
she might provoke the hatred of her hus107
1 0 8
109
1 1 0
107 The word "assembly" in the accusative seems out of place here. It may be that the
accusative case of the noun is a mistake and the line should read: "a common talk in
the city and in the assembly of the people". If however the accusative is to be ex
pected we would have to assume that the text is not complete. The idea behind it
would be something like this: the behaviour of the daughter, if she, for instance,
committed a sexually illicit deed, would result in a public judgment, calling together
those who are selected to judge in such matters. The following reading could then be
surmised: "lest she make you a laughing-stock to enemies... and cause the assembly
of the people". WRIGHT, "Sirach: Introduction and Translation," 754, translates
"common talk in the city and summoned by the people", which reflects a related
idea.
108 See the notes on the text and the translation of this verse.
109 UEBERSCHAER, Weisheit aus der Begegnung, 247.
110 Also 42:9d if SKEHAN/DI LELLA's suggestion is accepted; see the note on the text.
47
b a n d , w h o m a y d i v o r c e a n d r e t u r n h e r to h e r father's h o u s e , w h e r e s h e
w o u l d a g a i n b e a financial b u r d e n o n h i m .
If s h e b e c o m e s unfaithful
to h e r h u s b a n d ( 4 2 : 1 0 b [ 1 0 c ] , M S M = 4 2 : 1 0 c in G I ) , s h e b r i n g s s h a m e
p r i m a r i l y to h i m a n d to a n y c h i l d r e n , a n d d e s t r o y s a n o t h e r h o u s e h o l d
if h e r l o v e r is m a r r i e d . A c c o r d i n g to M S M i n 42:10ab, d e f i l e m e n t (*?nn
f r o m V ? n ) is i n close c o n t e x t w i t h unfaithfulness ([n]DU7n f r o m HtDttt).
T h u s s e x u a l w r o n g d o i n g is p r e s e n t e d in s t r o n g a n d b r o a d t e r m s as
profanation.
It a p p e a r s , that a d a u g h t e r , w h o is s h a m e l e s s - at least i n h e r fa
t h e r ' s e y e s - , w i l l b r i n g s h a m e n o t o n l y o n herself, b u t also o n h e r fa
ther, w h o c a n b e a c c u s e d o f failing to fulfil h i s d u t y o f g u a r d i n g h i s
d a u g h t e r ' s c h a s t i t y as i n s t r u c t e d i n 7:24, a n d i n 42:11a: " M y son, k e e p a
c l o s e w a t c h o n y o u r d a u g h t e r " ( M S M ) . W e t h e r s h e is u n m a r r i e d o r
m a r r i e d d o e s n o t s e e m to m a k e m u c h difference. T h e c o n s e q u e n c e s o f
h e r b e h a v i o u r i n c l u d e the father b e i n g a n object o f s c o r n , a n d s h a m e
before other people, including his enemies ( 4 2 : l l b c d ) .
T h e s o l u t i o n for s o m e o f the p r o b l e m s d e t a i l e d a b o v e is to k e e p the
d a u g h t e r ' s s e x u a l i t y w i t h i n the h o u s e h o l d a n d u n d e r t h e c o n t r o l o f h e r
father (42:11-13), p h y s i c a l l y l o c k i n g h e r u p i n t h e h o u s e .
In t h e h o u s e o f a family, w o m e n ' s d o m a i n c o u l d b e t h e l i v i n g r o o m ,
w h e r e t h e f a m i l y ate a n d slept, o r d i d i n d o o r w o r k , or the k i t c h e n , or
t h e foyer w h i c h l o o k e d o v e r the c o u r t y a r d . A l l o f t h e m c o u l d b e the
l o c a t i o n for s p i n n i n g a n d the latter, for w o m e n ' s s o c i a l i z a t i o n . P e r
h a p s t h e father is u r g e d to p r e v e n t h i s d a u g h t e r f r o m l o o k i n g o n this
c o u r t y a r d t h r o u g h the w i n d o w i n Sir 42:1 l e f ("In the [ p l a c e ]
of her
d w e l l i n g let there b e n o w i n d o w / l a t t i c e , a n d p l a c e that o v e r l o o k s the
surrounding entrance/entrance round about", M S B ) . W i n d o w s were
usually small and rectangular openings.
Sometimes they were cov
ered with latticework, through which a person could look even w h e n
c l o s e d . L o o k i n g t h r o u g h a w i n d o w i n the H e b r e w B i b l e is f r e q u e n t l y
the a c t i v i t y o f w o m e n ( J u d g 5:28; 2 S a m 6:16; 2 K g s 9:30; I C h r 15:29; P r o v
7:6).
1 1 1
112
1 1 3
114
115
116
117
111 ARCHER, Her Price is Beyond Rubies, 27.

112 Cf. JENSEN, "Porneia," 171. GI (42:10a.c) follows the terminology on defilement
((3pnAa>0f| from ppr|A6a>) and unfaithfulness (TTapa|3rj from TTapa|3aivu), lit. "trans
gress").
113 According to Ps.-Phoc. 215-216 virgins should be locked up and not seen in public
until the wedding, for the beauty of children is hard for their parents to guard"
(217); cf. VAN DER HORST, The Sentences ofPseudo Phocylides, 101.
114 HOLLADAY, "House, Israelite," 314.
115 See the note on the text.
116 SELLERS, "Window," 848.
117 SELLERS, "Window," 848.
48
In 42:1 l e f t h e d a n g e r is n o t o n l y that t h e d a u g h t e r sees s o m e o n e

t h r o u g h t h e w i n d o w b u t also that s h e is s e e n b y a m a l e . If h e r b e a u t y is
r e v e a l e d to a m a n , as s u g g e s t e d i n 42:12a, it c o u l d l e a d to s e d u c t i o n or
even rape.
A n example of a m a n being enticed b y a w o m a n ' s beauty
m a y b e D a v i d ( 2 S a m 11:1-5), or the t w o l e c h e r o u s e l d e r s i n the s t o r y o f
S u s a n n a ( S u s 1:5-25, e s p e c i a l l y 1:5-8). G a z i n g at t h e b e a u t y o f a w o m a n
a n d s i n n i n g are also a s s o c i a t e d i n T. Reu. 3:10-4:1 a n d T. Jud. 1 7 : 1 .
In
Sir 9:8 t h e s t u d e n t is a l s o a d v i s e d n o t to l o o k at a beautiful w o m a n .
It
s e e m s that B e n Sira l e a v e s n o r o o m for a w o m a n to get i n t o c o n t a c t
w i t h a m a n a n d still r e m a i n c h a s t e .
A c c o r d i n g to Sir 4 2 : 1 1 - 1 2 a d a u g h t e r w i t h o u t t h e s u p e r v i s i o n o f h e r
father e q u a l s d a n g e r , w h i c h m a y b e illicit s e x u a l b e h a v i o u r . H e n c e h e r
father h a s to t a k e the n e c e s s a r y p r e c a u t i o n s to p r e v e n t h e r b r i n g i n g
d i s g r a c e o n herself, b u t m o r e i m p o r t a n t l y o n h e r father or h u s b a n d . It
is h i s r e s p o n s i b i l i t y to k e e p h i s d a u g h t e r ' s s e x u a l i t y w i t h i n t h e h o u s e
h o l d u n t i l it is transferred to t h e future h u s b a n d . T h e i d e a i n 4 2 : 1 2 b ("or
consort/associate [ a m o n g ]
w o m e n " , M S B ) m a y b e that if a v i r g i n
daughter spends time a m o n g married w o m e n she m a y b e c o m e aware
of h e r o w n s e x u a l i t y .
It m a y also reflect the w r i t e r ' s c o n c e r n that
w o m e n w h o are l i v i n g i n a s e g r e g a t e d w o r l d c a n u s e v a r i o u s w a y s ,
i n c l u d i n g their s e x u a l i t y , to g a i n p o w e r o v e r m e n , s o m e t i m e s to b r i n g
s h a m e to t h e m .
A d a u g h t e r m a y l e a r n this f r o m m a r r i e d w o m e n a n d
u s e it to h a r m h e r father's r e p u t a t i o n . T h i s attitude o f w o m e n as a r e a c
t i o n to their s e g r e g a t i o n m a y b e s e e n as w i c k e d n e s s i n the e y e s o f B e n
Sira, a n d it m a y b e reflected i n 4 2 : 1 3 r e g a r d i n g the w i c k e d n e s s o f
w o m e n ( M S B , "For from a garment comes a moth, and from a w o m a n ,
woman's wickedness").
F o r B e n Sira, as B e r q u i s t a r g u e s , a d a u g h t e r "is n o t the s u b j e c t of
h e r o w n s e x u a l i t y ; s h e p o s s e s s e s n o p o s s i b i l i t y for self-control [...] s h e
works b y physiological instinct".
H e r s e x u a l i t y m a y create t e n s i o n s
w i t h i n the h o u s e h o l d , t h e r e f o r e r a i s i n g t h e p o s s i b i l i t y o f i n c e s t w i t h
o t h e r m a l e s i n this c o n t e x t , p e r h a p s w i t h h e r f a t h e r .
T h i s is a p r o b
l e m a t i c i s s u e i n the b o o k o f B e n Sira. E v e n if t h e father d e p i c t e d i n Sir
42:9-14 is t e m p t e d b y the s e x u a l i t y o f h i s d a u g h t e r , t h e r e is n o e x p l i c i t
118
1 1 9
1 2 0
1 2 1
122
1 2 3
124
125
118
119
120
121
122
123
124
125
Cf. TRENCHARD, Ben Sira's View, 156.

Cf. also ILAN, Jewish Women, 127.
See its discussion in chapter 4.
See the note on the text.
COLLINS, "Marriage, Divorce, and Family," 143.
See the discussion of Sir 9:1-9.
BERQUIST, Controlling Corporeality, 188.
BERQUIST, "Controlling Daughters' Bodies in Sirach," 116. Incest is a major concern
in CD 6.14-7.4; 8.3-8 and in Jub. 33:9-20; 41:23-26.
49
e v i d e n c e that t h e s a g e is c o n c e r n e d w i t h fathers c o m m i t t i n g i n c e s t w i t h
their d a u g h t e r s . A s s t a t e d i n the d i s c u s s i o n of 7 : 2 3 - 2 5 ,
t h e r e are n o
traces i n the latter to s u g g e s t that t h e a u t h o r instructs the s t u d e n t to
a v o i d i n c e s t either i n that p a s s a g e or i n 4 2 : 9 - 1 2 . It is m o r e l i k e l y that the
a d m o n i t i o n i n Sir 4 2 : 9 - 1 4 to g u a r d t h e c h a s t i t y o f the d a u g h t e r is m o t i
v a t e d p u r e l y b y the fear that s h e w i l l b r i n g s h a m e to t h e father.
W h i l e the p r e c a u t i o n s h e t a k e s s e e m e x t r e m e a n d reflect a v e r y
n e g a t i v e attitude to d a u g h t e r s , the s a g e also a d m i t s that m e n , t o o , c a n
s u c c u m b to t e m p t a t i o n s a n d their s e x u a l desires. A g o o d e x a m p l e is the
a d u l t e r e r (Sir 2 3 : 1 8 - 2 1 ) w h o s u c c u m b s to his d e s i r e s b y c o m m i t t i n g
a d u l t e r y . O n e o f the m a j o r differences b e t w e e n h i m a n d the d a u g h t e r
i n Sir 4 2 : 9 - 1 4 is that m e n ' s o w n s e x u a l i t y b e l o n g e d to t h e m s e l v e s .
T h e r e f o r e t h e y w e r e r e s p o n s i b l e for their o w n a c t i o n s a n d c o u l d n o t
s i m p l y b e s e c l u d e d , l o c k e d u p like w o m e n . W h i l e B e n Sira is o v e r t l y
a n x i o u s a b o u t s e x u a l i t y a n d the w a y s the s e x u a l i t y of m e n or w o m e n
b r i n g s s h a m e to a p e r s o n , i n o n e a s p e c t h e is n o t different f r o m o t h e r
w i s d o m w r i t e r s , s u c h as P r o v e r b s . H e a d m i t s that m e n n e e d instruc
tions e s p e c i a l l y i n c o n n e c t i o n w i t h a d u l t e r y a n d p r o s t i t u t i o n a n d b e
c a u s e e x a m p l e s e x i s t e d o f their falling to t h e s e t e m p t a t i o n s .
T h e n e g a t i v e c o m m e n t s o f 42:9-13 are f o l l o w e d b y a n e x t r e m e l y
m i s o g y n i s t s t a t e m e n t i n 4 2 : 1 4 a ("[Better is the w i c k e d n e s s ] o f a m a n ,
than a w o m a n w h o does good", M S B ) .
42:14b ("and a house w h i c h
d i s g r a c e s p o u r s forth a w o m a n " , M S B ) s e e m s to b e c o r r u p t a n d h a s
been interpreted in various w a y s .
In Trenchard's reading 42:14b
( " A n d a d a u g h t e r c a u s e s fear r e g a r d i n g d i s g r a c e m o r e t h a n a s o n " )
w o u l d b e the c u l m i n a t i o n o f the p r e v i o u s l i n e , s i m i l a r l y to t h e G r e e k
t r a n s l a t i o n o f 4 2 : 1 4 b : " a n d a w o m a n b r i n g s s h a m e l e a d i n g to d i s g r a c e " .
T h e c o r r e c t e d v e r s i o n o f M S M reads: " B u t b e t t e r is a G o d - f e a r i n g
d a u g h t e r t h a n a s h a m e l e s s s o n " . T h i s w a y 4 2 : 1 4 b w o u l d h a v e a surpris
i n g e n d i n g for t h r e e r e a s o n s : firstly, it h a s a p o s i t i v e c o m m e n t o n
d a u g h t e r s ; s e c o n d l y , i n the b o o k this is the o n l y e x a m p l e o f a d a u g h t e r
b e i n g p i o u s / r e l i g i o u s ; a n d thirdly, it h a s the o n l y c o m m e n t o n s o n s
w i t h i n 4 2 : 9 - 1 4 . F o l l o w i n g the t h o u g h t s o f Sir 16:1-2 w h e r e B e n Sira
a d v i s e s a g a i n s t rejoicing in g o d l e s s children, it is p o s s i b l e to s a y that
o n e c a n rejoice i n p i o u s children, i n c l u d i n g d a u g h t e r s . H o w e v e r , t a k i n g
into a c c o u n t all the t e a c h i n g s o n d a u g h t e r s , it a p p e a r s that B e n Sira
v i e w s d a u g h t e r s as w o m e n m a i n l y i n a s e x u a l c o n t e x t , as if their m a i n
c h a r a c t e r i s t i c w e r e their s e x u a l i t y , a n d i n this c o n t e x t h i s v i e w is e x c e s 126
1 2 7
1 2 8
129
126
127
128
129
See above.
GI is not significantly different.
See the notes on the text and translation.
50
s i v e l y n e g a t i v e . T h i s , h o w e v e r , is n o t r e p r e s e n t a t i v e o f h i s v i e w o n
w o m e n , f e m i n i n i t y or s e x u a l i t y i n g e n e r a l .
Sir 2 6 : 7 - 1 2 , w h i c h is the i m m e d i a t e c o n t e x t o f 2 6 : 1 0 - 1 2 , is a n i n t r i g u i n g
p a s s a g e . T h e w i d e r setting, as w i l l b e d e t a i l e d i n c h a p t e r 3 . 1 , is Sir 2 6 : 1 27, w i t h i n w h i c h 2 6 : 1 - 4 . 1 3 - 1 8 h a s p o s i t i v e c o m m e n t s o n w i v e s or m a r i
tal r e l a t i o n s h i p s , o v e r a g a i n s t the n u m e r i c a l s a y i n g o n r i v a l r y b e t w e e n
w i v e s i n 2 6 : 5 - 6 . 2 6 : 7 - 9 c o n t i n u e s the n e g a t i v e s t a t e m e n t s o n m a r i t a l
r e l a t i o n s h i p s . 2 6 : 7 refers to a n e v i l / w i c k e d wife, w h e r e t h e evil is first
n o t specified. H o w e v e r , t h e evil w i f e later b e c o m e s a d r u n k e n w i f e
(26:8a) a n d h e r d r u n k e n n e s s l e a d s h e r into i n d e c e n c y (26:8b). 2 6 : 9 e x
plicitly d e s c r i b e s h e r as a s e x u a l w r o n g d o e r . S u d d e n l y i n 2 6 : 1 0 - 1 2 the
subject b e c o m e s a d a u g h t e r w h o i n d i s c r i m i n a t e l y e n g a g e s i n s e x u a l
e n c o u n t e r . U n f o r t u n a t e l y t h e text is n o t e x t a n t i n H e b r e w . I n the dis
c u s s i o n w e w i l l a t t e m p t to a n s w e r the q u e s t i o n w h e t h e r the real c o n
c e r n h e r e is i n d e e d the b e h a v i o u r o f d a u g h t e r s , or the H e b r e w o r i g i n a l
m a y h a v e h a d different ideas.
Sir 26:7-12
GI
7 An evil wife (yuvr) TK>vr|pd) is a shaking ox yoke,
whoever takes hold of her is like one who grasps a scorpion.
8 A drunken wife (yuvr) {isQuooq) is a great wrath,
and she will not conceal her indecency/shame (aaxr||ioauvr|v).
9 A wife's sexual wrongdoing (TTopveia yuvaiKoc,) will be known by her
haughty eyes (lit. lifting up of eyes) (ev ^Twpicteric, 6(J>6aA|ia)v)
and by her eyelids (ev tcuc, fM(|)dpoi(; auTfjc,).
10 Keep strict watch over a headstrong daughter (Guyonpi 6c81ccrpETTTCO),
lest, finding an opportunity (i.e. relaxation of restraint), she make use of it.
11 After an impudent eye (avai8o0(; 6(J>6aA|iou) watch out,
and do not be surprised if she commits an offence against you/sins against
you.
12 As a thirsty traveller will open his mouth
And will drink from any nearby water,
she will sit down in front of every peg
and will open quiver before an arrow.
130
131
132
130 Syr concerns "wanton woman" in Sir 26:10a; See TRENCHARD, Ben Sira's View, 295,
n. 84.
131 Cf. also WRIGHT, "Sirach: Introduction and Translation," 740.
132 Syr. has "before every arrow", and also adds: "So is an adulterous wife, who opens
her womb to every man"; see TRENCHARD, Ben Sira's View, 296-297, n. 101. SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 344, take "sits" as a euphemism for "lies" in
26:12c and also translates "every arrow" in 26:12d.
51
T h e t e r m y u v r | TTOvnpd ( " e v i l / w i c k e d w i f e " ) in Sir 2 6 : 7 is, s i m i l a r l y to

the " w i c k e d n e s s o f w i f e / w o m a n " (TTOvnpia y u v a i K o q , 2 5 : 1 7 ) , c h a r a c t e r
istic o f B e n Sira, w h o e m p l o y s it in 2 5 : 1 6 ( y u v a i K o q TTOvnpacJ, 2 5 : 2 5
( y u v a i K i TTOvnpa), a n d in 4 2 : 6 a ( y u v a i i d TTOvnpa,
or
PISH
TON
in M S
B , the o n l y e x t a n t H e b r e w v e r s i o n for the t e r m ) . It is n o t u s e d in the

Hebrew Bible.
T h i s is o n e e x a m p l e w h e r e the evil or w i c k e d n e s s o f
the wife is n o t specified a n d s e e m s to b e u s e d in a b r o a d e r s e n s e . It m a y
b e that this v e r s e is a c o n t i n u a t i o n o f 26:5-6, this w a y m a k i n g it a n o t h e r
reference to r i v a l r y b e t w e e n w i v e s . H o w e v e r , it is also p o s s i b l e that
26:7 is c o m p l e t e l y i n d e p e n d e n t f r o m the p r e c e d i n g c o m m e n t . T h e evil
wife is c o m p a r e d to a " s h a k i n g o x y o k e " a n d t h e p e r s o n w h o m a r r i e s
(lit. takes h o l d of) h e r is c o m p a r e d to o n e w h o g r a s p s a s c o r p i o n
(26:7b). W h i l e it is v i r t u a l l y i m p o s s i b l e to g r a s p a d e a d l y s c o r p i o n , to
tolerate a c o n s t a n t l y m o v i n g , irritating y o k e is p o s s i b l e , b u t difficult.
L o a d e r s u g g e s t s that " S i r a c h a p p e a r s to e n v i s a g e the w i f e ' s p r o d u c i n g
instability a n d t h u s c a u s i n g the y o k e to r u b a n d c h a f e " .
If, as sug
g e s t e d a b o v e , t h e v e r s e is r e l a t e d to 26:5-6, t h e n the evil w o u l d b e s p e c i
fied a n d the c o n s t a n t irritation c o u l d b e the f e u d i n g o f o n e o r b o t h rival
w i v e s either w i t h t h e h u s b a n d or w i t h e a c h other. It m a y i n v o l v e j e a l
o u s y in m a t t e r s o f s e x u a l i t y , s i m i l a r l y to G e n 3 0 : 1 4 - 1 5 , w h e r e R a c h e l
a n d L e a h a r g u e a b o u t their rights to s l e e p w i t h J a c o b . If, h o w e v e r , the
s i t u a t i o n is n o t that o f rivalry, the a u t h o r m a y s i m p l y refer to a n a g g i n g
wife, w h o s e c o n s t a n t c h a t t e r or g o s s i p is difficult to b e a r .
I n 2 6 : 8 the w i c k e d n e s s either b e c o m e s specified ( " d r u n k e n w i f e " ;
y u v r | |i6uaocJ or the s a g e refers to a different wife w h o is d r u n k e n . It is
a d i s g r a c e in itself if a w o m a n
(or a m a n )
is d r u n k . T h e w i f e ' s state
c a n h a v e further i m p l i c a t i o n s , as e x p r e s s e d in 2 6 : 8 b ("she w i l l n o t c o n
ceal h e r i n d e c e n c y / s h a m e "): she m a y forfeit h e r s e n s e o f responsibility,
or m a y u n d r e s s h e r s e l f literally a n d e n g a g e in s e x u a l w r o n g d o i n g .
I n G e n 9:21 N o a h in h i s d r u n k e n state e x p o s e s h i s n a k e d n e s s . I n
P r o v 31:4-9 the k i n g is a d v i s e d a g a i n s t d r i n k i n g i n t o x i c a n t s after h e is
i n s t r u c t e d n o t to s p e n d h i s v i g o u r o n w o m e n ( 3 1 : 3 a ) . I n T. Jud. 12:3
J u d a h c o n f e s s e s that h e h a s b e c o m e d r u n k "at t h e w a t e r s o f C h o z e b "
133
134
1 3 5
1 3 6
137
133 The only similar form (SH Dti7K) is found in Prov 6:24.
134 LOADER, Sexuality and the Jesus Tradition, 95, n. 103. See also the discussion of Sir
25:8 in chapter 3.1 for a possible image of yoke as marriage. For the yoke of wisdom
see Sir 6:23-31; 51:23-27 and their discussion in chapter 5.
135 While women and drinking are associated in some passages of the Hebrew Bible,
their contexts are different from that of Sir 26:8.
136 Cf. Sir 9:9; 18:30-19:3, where drinking and women are associated. See their discus
sions in chapter 4.1 and 4.3, respectively.
137 Cf. also Hos 4:11.
52
and did not recognize Tamar, with w h o m he had sexual intercourse.

W i n e a n d s e x are also a s s o c i a t e d in the Testament of Judah 13. D r u n k e n
n e s s a n d s e x u a l d e s i r e are c o m b i n e d in P h i l o Agr. 3 7 a n d Ebr. 2 0 9 .
U n l i k e in Sir 9:9 a n d 1 9 : 2 , in 2 6 : 8 it is e x p l i c i t l y the w o m a n that m a y
b e c o m e i n t o x i c a t e d a n d m a y w i l l i n g l y e x p o s e h e r s e l f s e x u a l l y to o t h e r
p e r s o n s , for i n s t a n c e , b y w a y o f adultery, or e v e n d e s i r e for adultery.
W h i l e in 2 6 : 8 t h e r e is o n l y a n a l l u s i o n to i n d e c e n c y , 2 6 : 9 is m o r e
definite ( " A w i f e ' s s e x u a l w r o n g d o i n g w i l l b e k n o w n b y h e r h a u g h t y
e y e s [lit. lifting u p o f e y e s ] a n d b y h e r e y e l i d s " ) . T h i s is the o n l y p a s
sage in the L X X that e m p l o y s the t e r m TTopveia y u v a i K o q ("a w i f e ' s
s e x u a l w r o n g d o i n g " ) . H e r e TTopveia c a n c e r t a i n l y h a v e a m e a n i n g
b r o a d e r t h a n prostitution. T h e c h a r a c t e r i s t i c s o f s u c h a w o m a n are h e r
" h a u g h t y e y e s " (lit. lifting u p o f e y e s , |iTwpia|icuc, 6(|)6aA|id)v), the
s a m e t e r m as u s e d in Sir 23:4-6, a n d " h e r e y e l i d s " .
V a r i o u s c o m m e n t s attest to the c o n n e c t i o n b e t w e e n e y e s or sight,
and desire.
T h e e y e s m a y s i m p l y b e t h e a v e n u e o f d e s i r e . P r o v 6:25
a n d 4 Q 1 8 4 / 4 Q W i l e s 1.13 are e s p e c i a l l y r e l e v a n t to Sir 2 6 : 9 . I n all t h r e e
i n s t a n c e s the w o m a n ' s i n s t r u m e n t to c a p t i v a t e a m a n is h e r e y e s . I n
4 Q 1 8 4 / 4 Q W i l e s the " w i c k e d w o m a n " lifts u p h e r e y e l i d s w a n t o n l y . I n
P r o v 6:25, w h e r e the s a m e t e r m is u s e d as in Sir 26:9 (PAe^dpwv), the
s e d u c t r e s s is a wife o f a n o t h e r m a n . I n P r o v 3 0 : 1 3 pAe^dpoiq d e s c r i b e s
h a u g h t i n e s s . I n the c o n t e x t o f P r o v 6:25; Sir 2 6 : 9 a n d 4 Q 1 8 4 / 4 Q W i l e s
1.13 the w o m a n ' s a c t i o n m a y b e c o n d e m n e d b e c a u s e she h a u g h t i l y
initiated a s e x u a l act, b e c o m i n g h e r s e l f the d o m i n a t i n g party, therefore
emasculating men.
T h e e y e l i d s are e v e n m o r e effective in the s e d u c
t i o n if t h e y are d e c o r a t e d ( 2 K g s 9:30; J e r 4:30; E z e k 2 3 : 4 0 ) .
138
1 3 9
140
T h e r e a s o n s for B e n S i r a ' s c o n d e m n a t i o n o f adultery, in the c a s e o f

b o t h m e n a n d w o m e n , are d e t a i l e d in c h a p t e r 4 . 1 . I n s u m m a r y , h i s
m a i n c o n c e r n s i n c l u d e d i s o b e y i n g the l a w o f G o d r e g a r d i n g b o t h m e n
a n d w o m e n , a n d in a d d i t i o n w r o n g i n g the h u s b a n d , a n d p o s s i b l y
b r i n g i n g i l l e g i t i m a t e c h i l d r e n into the m a r r i a g e , in t h e c a s e o f w o m e n .
I n Sir 2 6 : 8 b - 9 all these issues m a y lie in the b a c k g r o u n d , b u t t h e y are
n o t s p e l l e d out. A n e w c o n c e r n a p p e a r s h e r e : the w a n t o n wife is n o t
even ashamed of her behaviour.
138 Gen 39:7; Num 15:39; Job 31:1; Prov 6:25; Isa 3:16; Sus 1:8.32; Jub. 20:4; lEn. 6:1; T.
Reu. 2:2; CD 2.16-17; 1Q28/1QS 1.6b-7a; 5.4b-5; 4Q287/4QBer 8.13; 4Q435/4QBark 2;
4Q417/4QInstr 1 i.27; 4Q184/4QWiles 1.13; 3.5; see also LOADER, Dead Sea Scrolls,
9 8 , 1 8 8 , 1 9 5 , 255, 266, 311, 331, 333.
139 AUBIN, "'She is the beginning'/' 21.
140 FROHLICH, "Women as strangers ," 141, notes that in the Sumerian variant of the
myth of Inanna's (Ishtar) descent into the nether world Ishtar's mascara, called "Let
a man come, let him come" and her pectoral, called "come, man, come" (lines 22-23)
have a specific power of sexual attraction.
b
53
In Sir 2 6 : 1 0 the subject o f s e x u a l w r o n g d o i n g s u d d e n l y b e c o m e s a

d a u g h t e r , a c c o r d i n g to G I ( " K e e p strict w a t c h o v e r a h e a d s t r o n g
d a u g h t e r [Guyorrpi aSiaTpeTTTio], lest, finding a n o p p o r t u n i t y [i.e. re
l a x a t i o n o f restraint], s h e m a k e u s e o f i t " ) . S k e h a n / D i L e i l a c o n s i d e r
2 6 : 1 0 a a c o n t i n u a t i o n o f s a y i n g s c o n c e r n i n g w i v e s , a n d g i v e s the fol
l o w i n g translation: " K e e p strict w a t c h o v e r a n u n r u l y w i f e " .
H e ar
g u e s that, a l t h o u g h t h e G I v e r s i o n o f 2 6 : 1 0 a is i d e n t i c a l to the G I v e r
s i o n o f Sir 42:11a, w h i c h d e a l s w i t h d a u g h t e r s i n the c o n t e x t ( 4 2 : 9 - 1 4 ) ,
the i d e a o f d a u g h t e r c o m e s to 2 6 : 1 0 a f r o m 42:11a, w h e r e i n t u r n the
t e r m aSiaTpeTTTw w a s a d d e d to the text. (Its H e b r e w f o r m is n o t p r e s e n t
i n the M S M v e r s i o n o f 42:11a: " M y son, k e e p a c l o s e w a t c h o n y o u r
d a u g h t e r " ) . 2 6 : 1 0 a is n o t e x t a n t i n H e b r e w , b u t S k e h a n / D i L e i l a conjec
t u r e the t e r m D^D DtS? b e h i n d " u n r u l y " (or " i m p u d e n t " , " i n s o l e n t " ) ,
w h i c h , h e a r g u e s , c a n b e u n d e r s t o o d w i t h r e g a r d to a w i f e r a t h e r t h a n
an unmarried person.
T h i s e x p r e s s i o n o c c u r s i n P r o v 7:13 r e g a r d i n g
the a d u l t e r e s s a n d a s i m i l a r t e r m d e s c r i b e s the w i c k e d m a n i n P r o v
2 1 : 1 9 . T r e n c h a r d o n t h e o t h e r h a n d translates " d a u g h t e r s " , a s s u m i n g
that the H e b r e w v e r s i o n s b e h i n d 2 6 : 1 0 a a n d 4 2 : 1 1 a w e r e i d e n t i c a l e x
cept for 3D that is p r e s e n t i n the latter, a n d also a r g u e s that o t h e r e x
amples of using related material can be found in both chapter 26 and
4 2 , p o i n t i n g to 26:5c as s i m i l a r i n t h e m e to 4 2 : 1 1 c .
W h i l e it is true that G I r e a d s " d a u g h t e r " i n Sir 26:10, the i d e a of
" a d u l t e r o u s w i f e " is p r e s e n t i n the S y r i a c text of Sir 2 6 : 1 2 d . F u r t h e r , if
" w i f e " is a s s u m e d i n 2 6 : 1 0 i n s t e a d o f " d a u g h t e r " , 2 6 : 1 0 - 1 2 w o u l d fit
i n t o their c o n t e x t n o t o n l y b y c o n t e n t , b u t this w a y t h e n u m b e r o f the
distichs o n b a d w i v e s (26:5-12) a n d o n g o o d o n e s (26:1-4.13-18) w o u l d
b e e q u a l ( 1 0 + 1 0 distichs) i n Sir 2 6 : 1 - 1 8 . It is l i k e l y t h e n that the H e b r e w
o r i g i n a l h a d " w i f e " i n this v e r s e . If so, this w o u l d r a i s e the q u e s t i o n as
to w h y the G r e e k t r a n s l a t o r h a s i n t r o d u c e d the t h e m e o f a s e x u a l l y
promiscuous daughter here.
Sir 2 6 : 1 0 a w a r n s that a strict w a t c h h a s to b e k e p t o n a " h e a d
s t r o n g " (or " i n s o l e n t " ) d a u g h t e r , o t h e r w i s e as s o o n as s h e finds a n o p
p o r t u n i t y , s h e w i l l c o m m i t an offence a g a i n s t h e r father (26:10b). T h e
s e x u a l n a t u r e o f the offence is i m p l i e d i n 26:11a: "After a n i m p u d e n t
e y e (dvaiSouq 6(()6aA|ioO) w a t c h o u t " . T h e c o n n e c t i o n b e t w e e n t h e e y e s
of a w o m a n a n d h e r s e x u a l d e s i r e s is a l r e a d y n o t e d a b o v e . A n e g a t i v e
b i a s is reflected i n the a l l u s i o n itself that a n " i n s o l e n t " or " h e a d s t r o n g "
d a u g h t e r w i l l a u t o m a t i c a l l y b e p r o m i s c u o u s w h e n s h e finds a n o p p o r
tunity.
1 4 1
142
143
141 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, 346.

142 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, 346.
143 TRENCHARD, Ben Sira's View, 140, 295, n. 84.
54
A s w a s d i s c u s s e d a b o v e i n this chapter, B e r q u i s t s u g g e s t s that for

B e n Sira a d a u g h t e r c a n n o t c o n t r o l h e r o w n s e x u a l i t y .
Strict w a t c h
h a s to b e k e p t o v e r her, e s p e c i a l l y if s h e is h e a d s t r o n g . T h i s s e e m s to b e
d e p i c t e d also in Sir 2 6 : 1 2 ( " A s a thirsty t r a v e l l e r w i l l o p e n h i s m o u t h
a n d w i l l d r i n k f r o m a n y n e a r b y w a t e r , s h e w i l l sit d o w n in front o f
e v e r y p e g a n d w i l l o p e n q u i v e r b e f o r e a n a r r o w " ) . S h e is c o m p a r e d to
" a thirsty t r a v e l l e r " w h o d o e s n o t care f r o m w h i c h w a t e r h e d r i n k s
(26:12ab),
as if the d a u g h t e r d o e s n o t c a r e w h e r e s h e lies d o w n for t h e
p u r p o s e o f s e x u a l i n t e r c o u r s e . T h i s is i n d i c a t e d b y t h e s y m b o l i c u s e o f
t h e t e r m s " p e g " (TTaaadAou) a n d " a r r o w " ((3eAouq) as p e n i s , a n d
" q u i v e r " as v a g i n a (tyapeipav) (26:12cd). T h e S y r i a c text is e v e n m o r e
explicit w h e n it r e a d s " b e f o r e e v e r y a r r o w " for " b e f o r e a n a r r o w " . Its
c o n c e r n lies, h o w e v e r , w i t h a w i c k e d w i f e i n the p a s s a g e .
Sir 2 6 : 1 2
a l s o s i m i l a r to E z e k 16:25 w h e r e unfaithful J e r u s a l e m is d e s c r i b e d as
p r o m i s c u o u s w i t h a n y o n e w h o p a s s e s b y . T o c o m p a r e the i d o l a t r o u s
J e r u s a l e m to o n e ' s o w n d a u g h t e r w o u l d b e t r a y the a u t h o r ' s g r e a t a n x i
ety r e g a r d i n g t h e c h a s t i t y o f d a u g h t e r s .
O n the o t h e r h a n d , as n o t e d a b o v e , if w e a s s u m e that the c o n c e r n o f
t h e w r i t e r w a s a n a d u l t e r o u s w i f e i n 2 6 : 1 0 - 1 2 , the n u m b e r o f distichs o n
b a d a n d g o o d w i v e s w o u l d b e e q u a l i n Sir 2 6 : 1 - 1 8 . I n this c a s e the lan
g u a g e o f 2 6 : 1 0 - 1 2 is surprising. T h e a n x i e t y reflected in it is m o r e char
acteristic o f c o m m e n t s o n d a u g h t e r s , as s h o w n i n the d i s c u s s i o n of Sir
4 2 : 9 - 1 4 . E v e n t h o u g h w i v e s m a y c o m m i t a d u l t e r y (Sir 2 3 : 2 2 - 2 6 ) , this
c o n c e r n is n o t e x p r e s s e d i n B e n Sira i n l a n g u a g e as o b s c e n e as the d e
s c r i p t i o n of Sir 2 6 : 1 0 - 1 2 i n G r e e k . T h i s p r o b l e m m a y b e r e s o l v e d if w e
s u r m i s e that t h e t r a n s l a t o r n o t o n l y r e n d e r e d " d a u g h t e r " for " w i f e " b u t
c h a n g e d o t h e r p a r t s o f the p a s s a g e , w h i c h m a y h a v e o r i g i n a l l y l a c k e d
the o b s c e n e t e r m i n o l o g y c o m p l e t e l y . I n s u m m a r y , B e n Sira m a y h a v e
h a d a c o n d e m n i n g b u t less n e g a t i v e c o m m e n t o n a n a d u l t e r o u s wife,
w h i c h t h e t r a n s l a t o r h a s c h a n g e d significantly.
144
145
146
2.1 Conclusion
U n d o u b t e d l y B e n Sira h a s p a r t i c u l a r l y n e g a t i v e c o m m e n t s o n d a u g h
ters a n d their s e x u a l i t y . It s e e m s that t h e y r e p r e s e n t a d a n g e r w h e t h e r
t h e y are u n m a r r i e d or m a r r i e d . A d a u g h t e r is a p e r s o n w h o c a n c a u s e
the m o s t d a m a g e to the h o n o u r o f h e r father, if s h e is h a t e d a n d p o s s i -
144 BERQUIST, Controlling Corporeality, 188.

145 For the connection between drinking water and adultery see Prov 9:17.
146 See the notes above on the text of the passage.
Conclusion
55
b l y d i v o r c e d b y h e r h u s b a n d (42:9), if s h e is s e d u c e d or b e c o m e s p r e g
n a n t i n h e r father's h o u s e (42:10), if s h e is unfaithful a n d e v e n if s h e is
c h i l d l e s s (42:10). T h e p a s s a g e s d i s c u s s e d i n this c h a p t e r i m p l y that
d a u g h t e r s c a n n o t c o n t r o l their o w n s e x u a l i t y . T h e r e f o r e t h e y n e e d to b e
c o n t r o l l e d b y their father, if n e c e s s a r y b y p h y s i c a l restraint (42:11-12).
E v e n after m a r r i a g e a d a u g h t e r c a u s e s a n x i e t y to h e r father, d e s p i t e t h e
fact that h e r s e x u a l i t y b e l o n g s to h e r h u s b a n d i n the c h a n g e d situation.
Sir 2 6 : 1 0 - 1 2 , w i t h its m i s o g y n o u s c o m m e n t , d e s c r i b e s d a u g h t e r s as
if their m a i n c h a r a c t e r i s t i c w a s their sexuality, e s p e c i a l l y u n c o n t r o l l e d
sexuality. W h i l e it is p o s s i b l e that the v i r g i n i t y o f d a u g h t e r s w a s a
g r e a t e r c o n c e r n i n p o s t - e x i l i c J u d a i s m , B e n S i r a ' s fear that is c o n n e c t e d
w i t h the u p b r i n g i n g o f f e m a l e c h i l d r e n s e e m s e x c e s s i v e . W o r k s s u c h as
the b o o k o f T o b i t b e t r a y s a v e r y different attitude ( T o b 7:11-12.15-17,
10:11-12). P a s s a g e s c o n c e r n i n g d a u g h t e r s i n t h e B o o k o f B e n Sira reflect
a n e x t r e m e l y n e g a t i v e attitude to s e x u a l i t y , b u t o n l y to the s e x u a l i t y o f
daughters and not in general.
W h i l e t h e r e are n o explicit c o m m e n t s o n the s e x u a l i t y o f sons, that
it m a y h a v e b e e n a c o n c e r n s e e m s to b e c e r t a i n i n 7:23-25 a n d 2 2 : 3 - 5 . If
they engaged in sexual intercourse before marriage, especially with
u n c h a s t e w o m e n , or j e o p a r d i z e d a future, p o s s i b l y a r r a n g e d , m a r r i a g e
w i t h a suitable wife, t h e y c o u l d h a v e c a u s e d a n x i e t y j u s t as d a u g h t e r s
did. I n contrast to d i s c i p l i n e d s o n s w h o c o n t i n u e the f a m i l y line, s e c u r e
the f a m i l y i n h e r i t a n c e , a n d p e r p e t u a t e t h e father's g o o d n a m e , u n d i s c i
p l i n e d s o n s w h o m a y e n g a g e i n p r o m i s c u i t y m a y h a v e illicit offspring,
l o s e the p r o p e r t y o f the f a m i l y to p r o s t i t u t e s a n d at t h e s a m e t i m e b r i n g
s h a m e o n their father. Sir 30:1-6 attests to the i m p o r t a n c e o f s o n s ' duties
t o w a r d p a r e n t s w h i c h i n c l u d e p e r f o r m i n g b u r i a l a n d funeral rites a n d
a v e n g i n g the father a g a i n s t h i s e n e m i e s after h i s death. U n t r u s t w o r t h y
s o n s m a y n o t fulfill t h e s e e x p e c t a t i o n s . T h e s e c o n c e r n s m a y also e x
p l a i n w h y a d a u g h t e r is a " l o s s " to a father a c c o r d i n g to Sir 22:3: s h e is
n o t a b l e to c a r r y o u t the d u t i e s o f a son. I n a d d i t i o n , the financial b u r
d e n a d a u g h t e r r e p r e s e n t e d a n d t h e a n x i e t y to g u a r d h e r c h a s t i t y m a y
a l s o b e s u m m e d u p as " l o s s " . It a p p e a r s , as U e b e r s c h a e r p o i n t s out,
that b o t h m a l e a n d f e m a l e c h i l d r e n h a d a social role t h e y h a d to fulfil,
s u c h as m a i n t a i n i n g f a m i l y dignity, a n d t h e y w e r e v i e w e d i n this c o n
text, r a t h e r t h a n i n d i v i d u a l s .
E v e n i n the c a s e o f s o n s the f a m i l y as a
w h o l e is o n l y o f interest for t h e a u t h o r as a s p h e r e o f m o r a l e d u c a t i o n
a n d n o t as a n e c o n o m i c u n i t w h e r e skills n e c e s s a r y for h o u s e h o l d a n d
property management could be taught.
147
148
147 UEBERSCHAER, Weisheit aus der Begegnung, 241-249.
148 WISCHMEYER, Die Kultur des Buches Jesus Sirach, 32-33.
56
W e m a y p o i n t o u t s o m e o f the s i l e n c e s o f B e n S i r a ' s w o r k . W h i l e
the e x t a n t e v i d e n c e for m o t h e r - d a u g h t e r r e l a t i o n s h i p s in the s o u r c e s o f
S e c o n d T e m p l e J u d a i s m is s c a r c e , m o t h e r s d o get m e n t i o n e d in t h e
c o n t e x t o f d a u g h t e r s , as S a r a h ' s m o t h e r , E d n a w h o p r e p a r e s the b r i d a l
c h a m b e r a n d e x h o r t s S a r a h to h a v e c o u r a g e ( T o b 7:15-17). I n T o b 10:1012 E d n a a n d R a g u e l farewell t o g e t h e r T o b i a s a n d S a r a h . T h e m o t h e r
of S u s a n n a , a l o n g w i t h h e r h u s b a n d , is s a i d to h a v e t r a i n e d S u s a n n a
a c c o r d i n g to the l a w o f M o s e s ( S u s 1:3). B o t h p a r e n t s are p r e s e n t at
S u s a n n a ' s trial (Sus 1:30) a n d p r a i s e G o d at the a c q u i t t a l (Sus 1:63).
W i t h i n the D e u t e r o n o m i c l a w s , D e u t 2 2 : 1 3 - 2 1 i n f o r m s u s that the
v i r g i n i t y o f the s l a n d e r e d b r i d e is the c o n c e r n for b o t h father a n d
m o t h e r . B e n Sira, h o w e v e r , d o e s n o t m e n t i o n d a u g h t e r s in c o n t e x t o f
their m o t h e r . T h e a n x i e t y their u p b r i n g i n g r e p r e s e n t s is o n l y the fa
t h e r ' s c o n c e r n , a n d their s h a m e l e s s n e s s o n l y reflects o n their father's
reputation.
Finally, the a u t h o r is silent o n b r o t h e r - d a u g h t e r r e l a t i o n s h i p s .
149
150
149 KRAEMER, "Jewish Mothers and Daughters/' 91-92.

150 In Deut 21:18-21 and Deut 22:13-21 both parents have authority in domestic legal
matters; cf. also MEYERS, "Mothers (and Fathers) of False Prophets," 356.
Chapter 3
Teachings on marital relationships
3.1 Good relations between husband and wife
B e n Sira h a s a m i x t u r e o f c o m m e n t s o n m a r i t a l relations. T h e y are d e
s c r i p t i o n s of g o o d or b a d m a r r i a g e s , r a t h e r t h a n a d v i c e s to m e n o n h o w
t h e y s h o u l d c o n d u c t t h e m s e l v e s in a m a r r i a g e . W h e n w e r e a d c o n c r e t e
i n s t r u c t i o n s a d d r e s s e d to m e n r e g a r d i n g i s s u e s o f sexuality, p a s s i o n or
desire, t h e y d o n o t a p p e a r in the c o n t e x t o f m a r r i a g e . T h e r e f o r e t h e y
will b e t r e a t e d in c h a p t e r 4 c o n c e r n i n g e x t r a m a r i t a l relations a n d s e x u a l
misconducts.
T h e first p a s s a g e s to b e t r e a t e d in this s u b c h a p t e r are Sir 2 5 : I d a n d
25:8c ( M S C = 2 5 : 8 a in G I ) , b o t h f o u n d in the w i d e r c o n t e x t o f Sir 2 5 : 1 l l . W i t h i n 25:1-11 there are three n u m e r i c a l p r o v e r b s . T w o o f t h e m
c o n t a i n c o m m e n t s o n r e l a t i o n b e t w e e n h u s b a n d a n d wife. In the first
n u m e r i c a l s a y i n g (25:1) h a r m o n y in m a r r i a g e is o n e o f the t h i n g s that
d e l i g h t a p e r s o n ' s h e a r t ( 2 5 : I d ) . T h e s e c o n d p r o v e r b (25:2) c o n c e r n s
p e o p l e w h o are d e s p i c a b l e in the a u t h o r ' s e y e s , i n c l u d i n g the adulter
o u s o l d m a n (25:2d). T h i s c o m m e n t will b e e x p l o r e d in c h a p t e r 4. T h e r e
is a s e c t i o n o n the e l d e r l y w h o are w o r t h y o f p r a i s e in 2 5 : 3 - 6 . T h e third
p r o v e r b (25:7-10) s u r r o u n d s the s a y i n g o n a s e n s i b l e wife (25:8c[8a]).
T h e c o n c l u d i n g c o m m e n t in 2 5 : 1 1 o n the fear o f the L o r d is r e l e v a n t to
the last line o f the third n u m e r i c a l p r o v e r b ( 2 5 : 1 0 b ) . Sir 2 5 : I d is o n l y
e x t a n t in G r e e k :
1
1
2
25:12 (Gil) is similar in theme to Sir l:10cd (Gil).

The Hebrew text of Sir 25:8 is taken from SCHEIBER, "Leaf of the Fourth Manu
script/' 185. This verse has only three stichs in GI, lacking the stich that appears in
MS C as 25:8d.
REITERER, "Gelungene Freundschaft," 167, argues that through the reference to the
fear of God in 25:10-11 the author has brought together the horizontal and vertical
relationships.
58

Sir 25:ld
GI
Id and a wife and a husband who are adapted to each other/who are in in
tercourse (KCU yuvr) K C U dvr)p eauidiq au|iTTpi(|)p6|ivoi)
4
Sir 25:8c(8a)
MSC
8c Happy is/blessed is the husband of a sensible wife (rf?Dtt7Q TON)
GI
8a Happy is whoever dwells with a sensible/intelligent wife (yuvaiKi
auvTfj).
In the G r e e k text o f b o t h the first a n d s e c o n d n u m e r i c a l p r o v e r b t h e
i n t r o d u c t o r y line ( 2 5 : l a b . 2 a b ) states t h e n u m b e r o f e l e m e n t s that w i l l
5
f o l l o w i n the s a y i n g itself. W h i l e the first a n d s e c o n d e l e m e n t s o f the

s a y i n g s are e x p r e s s e d w i t h a s i m p l e g r a m m a t i c a l s t r u c t u r e c o n s i s t i n g
of n o u n s , or o f n o u n a n d attribute ( 2 5 : l c . 2 c ) , the t h i r d e l e m e n t is m o r e
e x t e n s i v e , c o n s i s t i n g o f n o u n s , reflexive p r o n o u n
and
participle
( 2 5 : I d ) , or a n attribute, n o u n , p a r t i c i p l e a n d n o u n (25:2d). T h i s s e e m s to
p l a c e e m p h a s i s o n t h e last e l e m e n t w h i c h , i n t e r e s t i n g l y i n t h e c a s e o f
Sir 2 5 : I d a n d 2 5 : 2 d , d e a l s w i t h m a r i t a l ( 2 5 : I d ) a n d e x t r a m a r i t a l rela
t i o n s h i p s (25:2d). 25:8c(8a) r e p r e s e n t s a n o t h e r f o r m o f n u m e r i c a l p r o v
e r b u s e d n o t o n l y i n B e n Sira, b u t t h r o u g h o u t t h e H e b r e w B i b l e w i t h a
6
c o n c e n t r a t i o n i n w i s d o m l i t e r a t u r e . T h e c o m p o n e n t s o f the x / x + 1 n u
m e r i c a l p r o v e r b are m a i n l y d e t e r m i n e d b y c o n t e n t . T h e l a r g e r n u m b e r
7
s e r v e s to s t i m u l a t e s u s p e n s e a n d the interest o f the r e a d e r . W i t h i n Sir

25:7-11 t h e first line o f t h e i n t r o d u c t i o n i n d i c a t e s t h e n u m b e r o f e l e
m e n t s that w i l l f o l l o w (25:7a). I n the s e c o n d line o n e m o r e e l e m e n t is
p r o v i d e d (25:7b). I n the H e b r e w o f 25:8a a n d 25:8c w e find the t e r m
"HtttN ( " h a p p y " / " b l e s s e d " ) c h a r a c t e r i s t i c o f b e a t i t u d e s . I n G r e e k , 2 5 : 8 a
a n d 2 5 : 9 a h a v e the i n t r o d u c t i o n liaicdpioc, ( " h a p p y " ) .
In Sir 2 5 : I d the w o r d that d e s c r i b e s t h e r e l a t i o n s h i p o f the w i f e a n d
t h e h u s b a n d is au|iTTpi(|)p6|ivoi. Its root, au|iTTpi(|)p(jo literally m e a n s
" t o c a r r y a r o u n d a l o n g w i t h / t o g e t h e r " b u t it c a n also d e n o t e " t o a d a p t
o n e s e l f to c i r c u m s t a n c e s " , " t o b e w e l l a c q u a i n t e d w i t h t h i n g s " , also " t o
4
5
6
7
See the content for the problems regarding this word.

A similar form of numerical proverb is also used in Prov 30:7-9.24-28.
Other passages in Ben Sira employing this sequence are: Sir 23:16-17; 26:5-6.28; 50:2526.
See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 25; VON RAD, Wisdom in Israel, 3536; cf. also ROTH, ' T h e Numerical Sequence x/x+1 in the Old Testament," 300-311.
59
Good relations between husband and wife
h a v e i n t e r c o u r s e w i t h s o m e o n e " . It is u s e d o n l y three t i m e s i n the L X X .

In t w o o f the o c c u r r e n c e s t h e r e is a r e f e r e n c e to m a r i t a l r e l a t i o n s h i p :
o n e is 2 5 : I d itself, a n d the o t h e r is P r o v 5:19, w h e r e the r e a d e r is en
c o u r a g e d to e n j o y o n l y t h e l o v e o f h i s o w n w i f e (as is clear f r o m the
c o n t e x t i n 5:15-20), or b e c a p t i v a t e d b y it.
Skehan/Di Leila's translation ("and the mutual love of husband and
w i f e " ) s u g g e s t s that the t e r m au|iTTpi(|)p6|ivoi s e r v e s to i m p l y the
m u t u a l i t y o f l o v e b e t w e e n w i f e a n d h u s b a n d , or to d e n o t e that t h e y are
s u i t e d to e a c h o t h e r . T r e n c h a r d offers a s l i g h t l y different i n t e r p r e t a
tion: " a n d a w i f e a n d h u s b a n d w h o s h a r e e a c h o t h e r ' s c o m p a n y " , un
d e r s t a n d i n g the w o r d au|iTTpi(()p6|ivoi to d e s c r i b e a state w h e r e " w i f e
a n d h u s b a n d m a i n t a i n c o m m u n i c a t i o n " " a n d live i n e a c h o t h e r ' s soci
e t y " . S n a i t h g o e s so far as to translate the text as " a n d a m a n a n d w i f e
w h o are i n s e p a r a b l e " . Iu|iTTpi(()p6|ivoi h o w e v e r d o e s n o t s e e m to
c a r r y this m e a n i n g . T h e e x p r e s s i o n " t o h a v e i n t e r c o u r s e w i t h s o m e o n e "
is a fairly b r o a d o n e . I n itself it m a y c o n v e y c o m m u n i c a t i o n or s o m e
sort o f d e a l i n g s b e t w e e n p e o p l e , a n d w i t h o u t the adjective " s e x u a l " ,
d o e s n o t n e c e s s a r i l y m e a n a s e x u a l act. T h e latter c e r t a i n l y c a n n o t b e
e x c l u d e d i n the c a s e o f a w i f e a n d a h u s b a n d . T h e t r a n s l a t i o n " a w i f e
a n d h u s b a n d w h o a c c o m m o d a t e e a c h o t h e r " m a y also h a v e s e x u a l
c o n n o t a t i o n . If t h e i d e a o f s e x u a l i n t e r c o u r s e is a c c e p t e d , the m e s s a g e
b e h i n d Sir 2 5 : I d m a y b e e i t h e r that i n t e r c o u r s e b e t w e e n w i f e a n d h u s
b a n d , i.e. w i t h i n a licit r e l a t i o n s h i p , is p l e a s i n g to t h e L o r d a n d to h u
m a n s , or that it is o n l y p l e a s i n g i n the c o n t e x t o f m a r r i a g e . I n this c a s e
the c o m m e n t w o u l d b e antithetical to Sir 2 5 : 2 d , w h e r e the p e r s o n w h o
s e e k s e x t r a m a r i t a l r e l a t i o n s h i p s i n h i s o l d a g e is d e s p i s e d .
S o m e s c h o l a r s a r g u e that Sir 2 5 : l d is the c l i m a x o f t h e n u m e r i c a l
s a y i n g a n d therefore m o r e i m p o r t a n t t h a n the o t h e r e l e m e n t s . If so,
this c o m m e n t o n m a r i t a l r e l a t i o n s h i p w o u l d rise to a n e v e n h i g h e r level
b y b e i n g n o t o n l y a p o s i t i v e s t a t e m e n t i n itself, b u t a m e s s a g e w h o s e
i m p o r t a n c e is a b o v e that o f the p r e v i o u s o n e s w i t h i n the p r o v e r b . T h i s
is significant, as m a r i t a l faithfulness a n d i n t i m a c y w o u l d b e v a l u e d
8
10
11
12
13
14
8
9
10
11
12
13
14
The third occurrence (Prov 11:29) concerns one's household.

SKEHAN/DI LELLA, The Wisdom of Ben Sira, 339, 341.
Mutuality seems present in the saying of Ps.-Phoc. 195-197: "Love your own wife, for
what is sweeter and better than whenever a wife is kindly disposed towards her
husband till old age and a husband towards his wife, without strife interfering as a
dividing force?"; see VAN DER HORST, The Sentences ofPseudo Phocylides, 101.
TRENCHARD, Ben Sira's View, 31, 208, n. 219-220, and p. 209, n. 230.
SNAITH, Ecclesiasticus, 126.
TRENCHARD, Ben Sira's View, 31-32, also 175-178.
60
h i g h l y . C o n v e r s e l y , the s a m e w o u l d a p p l y to the s e c o n d p r o v e r b i n
2 5 : 2 , w h e r e p r o m i n e n c e is g i v e n to s e x u a l b e h a v i o u r b y its p l a c e m e n t
i n t h e third e l e m e n t , reflecting the w r i t e r ' s c o n t e m p t o f the a d u l t e r o u s
o l d p e r s o n . C e r t a i n l y the a u t h o r ' s c o n c e r n w i t h m a r i t a l or s e x u a l m a t
ters w o u l d s u p p o r t this a s s e r t i o n . I n the s i m i l a r n u m e r i c a l s a y i n g s that
are f o u n d in P r o v e r b s , h o w e v e r , a p r o g r e s s i o n is difficult to d e t e c t
( P r o v 3 0 : 7 - 9 . 1 5 a . 2 4 - 2 8 ) a n d it is p o s s i b l e that the e l e m e n t s are o f e q u a l
v a l u e . S i n c e Sir 25:1.2 are the o n l y s a y i n g s o f this t y p e i n t h e B o o k o f
B e n Sira, they cannot be compared with other such sayings. In them
selves, as i s o l a t e d e x a m p l e s o f this t y p e o f n u m e r i c a l p r o v e r b , 25:1.2 are
likely to b e p r o g r e s s i v e , w i t h the focus o n i s s u e s p e r t a i n i n g to m a r i t a l
r e l a t i o n s h i p ( 2 5 : l d ) a n d to s e x u a l i t y (25:2d), since, as is a p p a r e n t
t h r o u g h o u t B e n S i r a ' s w o r k , t h e y are o f g r e a t significance for the au
thor.
Sir 2 5 : 8 c is f o l l o w e d b y the r e a d i n g s " a n d o n e w h o is n o t p l o u g h i n g
as (with) a bull, w i t h a n ass c o m b i n e d " (25:8d, M S C ) a n d " w h o e v e r is
n o t p l o u g h i n g w i t h a n o x a n d a d o n k e y c o m b i n e d " (25:8b, Syr., w h e r e
the c o m m e n t o n w i f e is in 2 5 : 8 a ) . A s i m i l a r i d e a is f o u n d i n D e u t
2 2 : 1 0 . S k e h a n / D i L e i l a a r g u e that t h e p r o h i b i t i o n o f D e u t 2 2 : 1 0 i n the
c o n t e x t o f Sir 25:8 refers to a n i n c o m p a t i b l e m a r r i a g e , w h e r e a m a n is
m a r r i e d to t w o i n c o m p a t i b l e w o m e n . It m a y also i m p l y that h u s b a n d
a n d w i f e are u n e q u a l l y y o k e d i n m a r r i a g e .
T h e i d e a o f p o l y g y n y , if it is i n d e e d p r e s e n t h e r e , w o u l d c e r t a i n l y
p u t t h e c o m m e n t o n t h e s e n s i b l e w i f e i n a different p e r s p e c t i v e . T h i s
w a y the m a r r i a g e w i t h s u c h a w o m a n w o u l d b e c o m p a r e d w i t h a m a r
r i a g e w i t h t w o w i v e s w h o are e a c h o t h e r ' s rivals. R i v a l r y b e t w e e n
w i v e s c a n c a u s e h e a r t a c h e to all parties of the m a r r i a g e , i n c l u d i n g the
h u s b a n d , as w i l l b e d e t a i l e d i n the d i s c u s s i o n o f Sir 2 6 : 5 - 6 . B e n Sira m a y
b e referring to this b i t t e r n e s s i n 2 5 : 8 d ( M S C = 25:8b, Syr.). A t least it is
o n e p o s s i b l e interpretation.
W h e t h e r 2 5 : 8 is a b o u t p o l y g y n o u s m a r r i a g e or not, it d o e s n o t s p e c
ify w h y the w i f e is s e n s i b l e . B e n Sira u s e s t h e t e r m n*?DU7B ( " s e n s i b l e " )
i n t w o o t h e r c o m m e n t s ( 7 : 1 9 ; 4 0 : 2 3 ) . T h e latter h a s the e x a c t t e r m
N o n e o f t h e m e x p l a i n s f r o m w h a t p o i n t o f v i e w the w i f e is
15
16
1 7
18
19
15
16
17
18
Whether 37:17-18 is a saying of this type is debatable.

Cf. also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 340. This idea is missing from
GI.
Cf. Sir 26:7 where the bad wife is compared to a chafing ox-yoke. LOADER, personal
communication: "being yoked in unequal partnership occurs in 2Cor 6:14". Unsuit
able match is the theme of 4Q271/4QD 3.9; see LOADER, Dead Sea Scrolls, 157-159.
See the discussion of translation issues of 7:19 later in this chapter.
f
19
61
r e g a r d e d as s e n s i b l e . It is n o t e w o r t h y that P r o v 19:14 u s e s t h e s a m e
t e r m . I n the first h a l f o f the parallel it is stated that " h o u s e a n d w e a l t h
are i n h e r i t e d from p a r e n t s " . W i t h it is c o n t r a s t e d t h e " p r u d e n t w i f e "
w h o is " f r o m the L o r d " . It s e e m s that w h i l e o n e ' s w e a l t h is s o m e t h i n g
that i n a n i d e a l c a s e o n e m a y c o u n t on, the s e l e c t i o n of a p r u d e n t , sen
sible or d i s c r e e t wife is n o t u p to h u m a n s : it is a b l e s s i n g o f the L o r d . A
s i m i l a r m e s s a g e is f o u n d i n Sir 2 6 : 2 3 b . 2 5 : 8 c ( 8 a ) is p a r t o f t h e list o f
t h i n g s a n d b e h a v i o u r s that the a u t h o r c o n s i d e r s i m p o r t a n t : j o y i n chil
dren; j u s t i c e i n this life; a v o i d i n g sins o f the t o n g u e ; w i s d o m ; the fear o f
the L o r d ; etc. T h a t the i s s u e o f m a r r i a g e is i n c l u d e d h e r e is a l m o s t to b e
e x p e c t e d c o n s i d e r i n g that it is a n i m p o r t a n t c o n c e r n for the sage. M a r
r i a g e as a u n i o n h a s a s e x u a l side. T h e author, h o w e v e r , d o e s n o t m a k e
c o m m e n t o n it. T h e focus is o n the h u s b a n d h a v i n g a s e n s i b l e wife,
whatever her sensibility might mean.
Sir 26:1-27 is the m o s t e x t e n s i v e p a s s a g e o n v a r i o u s t y p e s o f w o m e n
a n d o n m a r i t a l r e l a t i o n s h i p s . Its w i d e r c o n t e x t is 2 5 : 1 3 - 2 6 : 2 7 , w i t h i n
w h i c h w e find n e g a t i v e s a y i n g s o n w o m e n a n d m a r i t a l r e l a t i o n s h i p s
(25:13-26), a p r a i s e o f a g o o d w i f e a n d g o o d m a r i t a l r e l a t i o n s h i p ( 2 6 : 1 4 . 1 3 - 1 8 ) , c o m m e n t s o n t h e r i v a l r y of w i v e s (26:5-6), t e a c h i n g s o n a
w i c k e d wife (or w i v e s ) a n d a n u n c h a s t e d a u g h t e r (26:7-9; 2 6 : 1 0 - 1 2 ) .
2 6 : 1 9 - 2 7 is e x t a n t o n l y i n G i l a n d S y r . It a d v i s e s t h e y o u n g to a v o i d
c o n t a c t w i t h a s t r a n g e w o m a n a n d to e s t a b l i s h a f a m i l y w i t h a g o o d
wife (26:19-21), a n d h a s v a r i o u s s a y i n g s o n w i c k e d a n d v i r t u o u s
w o m e n ( 2 6 : 2 2 - 2 7 ) . O n l y t h e d i s c u s s i o n o f Sir 2 6 : 1 - 4 . 1 3 - 1 8 is t r e a t e d i n
this s u b c h a p t e r . 2 6 : 5 - 6 is e x p l o r e d i n c h a p t e r 3.4 c o n c e r n i n g r i v a l r y o f
w i v e s . 2 6 : 1 0 - 1 2 , i n the c o n t e x t o f 2 6 : 7 - 1 2 is i n c l u d e d i n c h a p t e r 2, as
s e e n a b o v e . 2 6 : 1 9 - 2 1 is a d d r e s s e d i n c h a p t e r 4 . 1 , w h i l e 2 6 : 2 2 - 2 7 , i n
c h a p t e r 3.5.
Sir 26:1-4.13-18
MSC
1 A good wife - happy/blessed is her husband
and the number of his days is doubled.
2 A woman/wife of valour will fatten her husband
(Tftvd ? "|unn
TON),
ni&K mitt TON),
20
[].
3 A [good] wife - a [ ] portion,
21
20
22
The text is badly mutilated here: []!W[] []

TRENCHARD, Ben Sira's View, 188,
n. 5, reconstructs the following sentence: PIQ^D VTJ D l ^ l ("And the years of his life
she will gladden") SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, read: "peaceful
and full is his life".
62

23
24
and [will be given] in the portion to him who fears the Lord.
13 The [ ] of a wife [ ] her husband,
[ ] her prudence/skill will fatten C|1&T).
15 Charm [ ] is a wife who is ashamed/shameful (TO^D TON)
and there is no price (lit. weight) of a sealed mouth/a sealed mouth is price
less (HD m i n t f ? ) .
2 5
26
27
28
29
30
16 The sun [ ] in the heights above,

3 1
32
a beautiful (HD^) [ ] in the chosen shrine.

17 A lamp burning on the holy lampstand,
the splendour
33
of a face on the height of measurement.
GI
1 Happy is the husband of a good wife (ruvaiKoc, ayaGfjc,),
21
22
23
24
25
26
27
28
29
30
31
32
33
("DID ("good") can be reconstructed here from HD1[]. See TRENCHARD, Ben Sira's
View, 188, n. 6, and GI.
The text is reconstructed. Read miD ("good") with TRENCHARD, Ben Sira's View,
188, n. 6. GI supports it.
Reconstructed by TRENCHARD, Ben Sira's View, 188, n. 7, as "|mn (from []D3D).
Cf. also TRENCHARD, Ben Sira's View, 188, n. 7-8.
Restored text; read "|n ("charm"); cf. GI and TRENCHARD, Ben Sira's View, 9, 189, n.
9.
The text is restored from T [ ] a s Ttift ("delights"/"pleases"); see GI and TRENCH
ARD, Ben Sira's View, 9,189, n. 10.
The text is reconstructed: VmV ("his bones"); cf. GI and TRENCHARD, Ben Sira's
View, 9,189, n. 12.
Read "upon charm" on the basis of the restored text (]PI *?}?); cf. GI and TRENCH
ARD, Ben Sira's View, 9,189, n. 16.
The word TW"2 occurs nowhere else. W e find W"2 in Sir 42:1c in M S M. M S B has
W2 here. The meaning of the line is: "Be ashamed of the right things". The Greek
renders it with alaxuvripog which means "bashful", "modest". The same term
( a i a x u v T i p d ) is used in the Greek translation of Sir 26:15. It fits the context well to
assume some form of W2 behindTO^Din Sir 26:15 (and behind ET'O in Sir 42:1c) and
translate it as "ashamed" or "shameful" in Sir 26:15. Cf. also TRENCHARD, Ben
Sira's View, 9, 16, 195, n. 76, who, although working with a text version that reads
tiT*Q in 42:1c (MS M) instead of V3"'2, comes to a similar conclusion.
26:16a reads: *?Vn WIDI [] WW. TRENCHARD, Ben Sira's View, 189, n. 19, considers
the text for this line equivalent with that of GI except for M S C having ^V!2 ("above")
instead of Kupiou ("of the Lord"). In this light verse 16a would read "the sun [rising]
in the heights above" (MS C).
Reconstructed text; read TOK ("woman"/"wife") from
see TRENCHARD, Ben
Sira's View, 9,189, n. 20.
TRENCHARD, Ben Sira's View, 189-190, n. 21, sees it as corrupt together with the
other variant: "in the shrine of a young man".
TRENCHARD, Ben Sira's View, 190, n. 23, suggests
("beauty") instead of Tin
("splendour"). SKEHAN/DI LELLA, The Wisdom of Ben Sira, 345, translate 26:17b as:
"are her beauty of face and graceful figure".
63

2 A courageous wife (yuvr) dv8pia) gladdens her husband,
and he will complete his years in peace.
3 A good wife - a good portion,
she will be allotted in the portion to those who fear the Lord;
4 Whether rich or poor, a glad heart,
at all times a cheerful face (TTpoaamov iAapov).
13 A wife's charm (xpi<; yuvaiKoc,) will delight (Tepipei) her husband,
and her skill will put fat on his bones.
14 A silent wife (yuvr] aiyr)pd) is a gift of the Lord
and there is no price (substitute) for a disciplined person/character.
15 Charm upon charm is a modest wife (xpi<; TTI x ^ P I T I yuvr) aiaxuv34
Ttipd),
and priceless is (lit. there is no weight worthy/equal of) her self-controlled

person/character (eyKporrouc, ipuxrjc,).
16 The sun rising in the heights of the Lord,
so is the beauty of a good wife (KaXhoq ayaGfjc, yuvaiKoc,) in the order of
her house/home.
17 A lamp shining on the holy lampstand,
so is the beauty of (her) face (KOXXOC, TTPOCTOJTTOU) on a firm figure.
18 Pillars of gold on a silver base,
so are beautiful feet on firm heels.
A s p o i n t e d o u t a b o v e , 2 6 : 1 - 4 . 1 3 - 1 8 c o n t a i n the m o s t e x t e n s i v e d e s c r i p
t i o n s o f the g o o d w i f e or g o o d m a r i t a l r e l a t i o n s h i p . L e a v i n g a s i d e
2 6 : 1 9 - 2 7 , w h i c h o c c u r s o n l y i n G i l a n d Syr., 26:1-4 o p e n s , a n d 2 6 : 1 3 - 1 8
closes, the m a t e r i a l c o n c e r n e d w i t h w i v e s i n 2 6 : 1 - 1 8 w i t h
positive
c o m m e n t s . B e t w e e n the o p e n i n g a n d c l o s i n g lines the c o m m e n t s are all

n e g a t i v e . It is difficult to d i s c e r n w h y t h e a u t h o r h a s i n c l u d e d s o m e o f
the m o s t p o s i t i v e a n d m o s t n e g a t i v e c o m m e n t s i n t h e b o o k i n the s a m e
passage.
The theme of 26:1 was already taken up briefly b y B e n Sira in 25:8.
T h e r e the a u t h o r d e c l a r e s : " H a p p y i s / b l e s s e d is the h u s b a n d o f a sensi
b l e w i f e " . H e r e the attribute o f the w i f e is " g o o d " i n b o t h v e r s i o n s o f
the text (("DID TON, y u v a i K o q
&ya6fjcj. After the o p e n i n g
statement
itself ( " A g o o d w i f e - h a p p y / b l e s s e d is h e r h u s b a n d " , 26:1a, M S C ) ,
3 5
w e find a d e t a i l e d d e s c r i p t i o n of w h a t effect a g o o d w i f e h a s o n h e r
h u s b a n d ' s life ( 2 6 : l b - 4 ) . T h e first b e n e f i t is that h i s life is l o n g e r , w h i c h
is e x p r e s s e d i n M S C as " a n d t h e n u m b e r o f h i s d a y s is d o u b l e d "
(26:1b). N o t o n l y h a s the g o o d wife a n i m p a c t o n t h e l e n g t h o f h e r h u s
b a n d ' s life, b u t also o n the q u a l i t y o f h i s life, as r e l a t e d i n the H e b r e w
34
35
TRENCHARD, Ben Sira's View, 9, 189, n. 15, reads "priceless is a restraint voice",
rendering "p"U m o ^ (lit. disciplined throat). SKEHAN/DI LELLA, The Wisdom of
Ben Sira, 344, translate: "and her disciplined virtue is of surpassing worth".
GI supports it.
64
v e r s i o n o f 26:2a: a wife o f v a l o u r c a n fatten C|WV from ]1D1 = " b e c o m e

f a t " / " p r o s p e r o u s " ) h e r h u s b a n d . Since in the H e b r e w B i b l e the fat p a r t
of p r o d u c e or l a n d etc. w a s frequently the c h o i c e s t part, b e i n g fat m e a n t
b e i n g p r o s p e r o u s , a n i d e a p r e s e n t in P r o v 11:25; 13:4; 2 8 : 2 5 , e x p r e s s e d
w i t h the s a m e w o r d ("P"!). P r o v 15:30 u s e s the s a m e t e r m Dî7~"|U7"in (in
a different form) as in Sir 2 6 : 1 3 b . T h e w o m a n / w i f e o f v a l o u r (VrnntttN)
in P r o v 31:10-31 is said to p r o v i d e e v e r y t h i n g for h e r h o u s e h o l d , in
c l u d i n g f o o d a n d clothing. T h e r e the d e s c r i p t i o n o f the wife is m u c h
m o r e detailed, d e p i c t i n g h e r as e n g a g i n g in b u s i n e s s a n d p u b l i c duties
s u c h as a l m s g i v i n g . W i t h i n S i r a c h 2 6 the i d e a that the wife g l a d d e n s the
life o f h e r h u s b a n d is p r e s e n t in b o t h text v e r s i o n s , first in 2 6 : 2 a (GI)
a n d t h e n in 26:2b ( M S C ) . A n o t h e r characteristic o f the h u s b a n d ' s life is
that it is c o m p l e t e d in p e a c e (26:2b, G I ) . T h i s s e e m s to s u g g e s t that the
benefits listed in 2 6 : 2 are the c a u s e for the d o u b l e d n u m b e r o f the h u s
b a n d ' s d a y s in 26:1b, b e c a u s e the l e n g t h o f o n e ' s life m i g h t b e influ
e n c e d b y its quality: g l a d n e s s a n d p e a c e m a y e x t e n d it, distress a n d
w o r r y m a y s h o r t e n it. G l a d n e s s is a g e n e r a l i d e a h e r e a n d it is n o t
specified w h a t the a u t h o r o f M S C or the translator m e a n s b y it.
After 2 6 : 2 it s e e m s that B e n S i r a ' s familiar t h e m e o n the fear o f the
L o r d in 26:3 interrupts the c o m m e n t s ( " A [good] wife - a [good] por
tion, a n d [will b e given] in the p o r t i o n to h i m w h o fears the L o r d " , M S
C ) . H o w e v e r , the fear o f the L o r d is c o m b i n e d w i t h the i d e a o f the
g o o d wife as the gift o f G o d . T h e wife as the gift from the L o r d o c c u r s
in o t h e r p a s s a g e s w i t h different attributes a t t a c h e d to the w o m a n or
wife. T h e r e is a c o n c e n t r a t i o n in Sir 26:1-27: g o o d wife in 26:3a, silent
wife in 2 6 : 1 4 a a n d p i o u s wife in 26:23b. O u t o f t h e s e p a s s a g e s 2 6 : 3 a . 2 3 b
also assert that s u c h a w o m a n w i l l b e g i v e n to the G o d - f e a r i n g m a n .
P r o v 19:14 h a s a s i m i l a r c o m m e n t , w h e r e the " s e n s i b l e " wife is c o m
p a r e d to i n h e r i t a n c e . W h i l e m a t e r i a l assets s u c h as i n h e r i t a n c e are
s o m e t h i n g a p e r s o n m a y c o u n t on, a s e n s i b l e wife is m o r e difficult to
obtain. It is n o t u p to h u m a n s w h o w i l l r e c e i v e h e r since she is the gift
of the L o r d .
T h i s i d e a also h a s s o m e r e l e v a n c e for d i s c u s s i n g Sir 2 6 : 4 ( " W h e t h e r
rich or poor, a g l a d heart, at all t i m e s a cheerful face (TTPOQWTTOV iAapov)", G I ) . It d e c l a r e s that a g o o d wife is m o r e i m p o r t a n t t h a n w e a l t h .
E v e n if a p e r s o n lacks w e a l t h , h e m a y still b e h a p p y . T h i s is o n e of the
m o s t positive c o m m e n t s o f the a u t h o r a n d it m a y also s h e d s o m e light
o n the n a t u r e o f Israelite m a r r i a g e . W h e t h e r m a r r i a g e in a n c i e n t Israel
w a s a n act o f p u r c h a s e a n d the wife b e c a m e a p r o p e r t y or not, is dis3 6
37
36
See also 1:11-30; 6:32-37; 15:1; 19:20; 21:6; 23:27; 26:23b.25b.
37
See the notes on the text of this line. This verse is not significantly different in GI.
65
c u s s e d in detail later in this s u b c h a p t e r . 2 6 : 4 h o w e v e r , s e e m s to s u p p o r t

the a r g u m e n t against the n o t i o n o f p u r c h a s e a n d p r o p e r t y . Since the
wife c a n m a k e h e r h u s b a n d h a p p y e v e n w i t h o u t w e a l t h , it i m p l i e s that
she is a l m o s t c o n t r a s t e d w i t h property; s h e is m o r e t h a n that. S h e is n o t
o n e o f the p r o p e r t i e s a m a n c a n p u r c h a s e . Sir 26:1-4 m a y b e c o n t r a s t e d
w i t h Sir 25:20-23 w h e r e t h e n e g a t i v e effects the b a d wife h a s o n h e r
h u s b a n d ' s life, i n c l u d i n g his health, are d e t a i l e d . W e m a y also c o m
p a r e 2 6 : 4 w i t h Sir 7:24b w h e r e a father is a d v i s e d n o t to let his face b e
cheerful u p o n d a u g h t e r s (xai |ir| iAapwanq iipdq aurac, T O TTPOQCDTTOV
aou, 7:24b, G I ) .
After Sir 26:5-9, w h i c h c o m m e n t s o n m a r r i a g e s that c a u s e h e a r t
a c h e a n d 2 6 : 1 0 - 1 2 that c o n c e r n s d a u g h t e r s (on the b a s i s o f the G I text),
the t h e m e o f g o o d wife returns in 2 6 : 1 3 - 1 8 .
Sir 2 6 : 1 3 a ( " [ T h e c h a r m ] o f a wife [delights/pleases] h e r h u s b a n d " ,
M S C ) e c h o e s the t h o u g h t s o f 2 6 : 2 in M S C a n d 2 6 : 2 a in GI. First the
wife is v i e w e d a g a i n from the h u s b a n d ' s v i e w p o i n t . T h e w o r d s ]Ti a n d
Xapi" c a n d e n o t e c h a r m as attractiveness or as g o o d w i l l , favour. In this
light it is p o s s i b l e that in 2 6 : 1 3 a it is the b e a u t y o f the wife that p l e a s e s
h e r h u s b a n d rather t h a n h e r k i n d n e s s , or p e r h a p s b o t h . T h i s w o u l d
s u g g e s t a s e x u a l aspect. T h e v e r b s u s e d h e r e ( T D B a n d iep<êi) c a n
m e a n " d e l i g h t s " , " p l e a s e s " . iep<êi c a n also b e u n d e r s t o o d as "satis
fies". T h i s w a y 2 6 : 1 3 a c o u l d e v e n r e a d "the attractiveness of the wife
satisfies h e r h u s b a n d " ( G I ) .
T h e s e c o n d h a l f o f Sir 2 6 : 1 3 returns a g a i n to the skill o f the wife to
m a k e h e r h u s b a n d fat, p r o b a b l y in the s e n s e o f p r o s p e r o u s , w e a l t h y , as
in 2 6 : 2 a ( M S C ) , u s i n g the s a m e the v e r b ,
in a different f o r m C|ttfV)
again. A s n o t e d a b o v e , a wife as the gift o f G o d is a n i d e a r e c u r r e n t
w i t h i n Sir 26:1-27. In 26:14a she is c h a r a c t e r i z e d as " s i l e n t " ( " A silent
wife [yuvr| cnynpd] is a gift o f the L o r d a n d there is n o p r i c e [substitute]
for a d i s c i p l i n e d p e r s o n / c h a r a c t e r " , G I ) . Silence a n d discipline c a n
h a v e related m e a n i n g s in s o m e contexts, as a d i s c i p l i n e d p e r s o n k n o w s
w h e n a n d w h a t to s p e a k a n d w h e n to b e silent (26:14ab: " A silent wife
is a gift o f the L o r d a n d there is n o price o f a d i s c i p l i n e d per
s o n / c h a r a c t e r " ) . T h e s e are b o t h i m p o r t a n t , if n o t priceless characteris
tics o f a g o o d wife, as t h r o u g h s p e e c h a wife c a n p u t h e r h u s b a n d to
s h a m e . B e n Sira e v e n a d v i s e s the s t u d e n t to u s e a seal o n a n evil wife in
4 2 : 6 a . O n the other h a n d h e s p e a k s o f d i s c i p l i n e d s p e e c h a n d "fal
ling", " s l i p p i n g " or b e i n g " e n t r a p p e d " b e c a u s e o f o n e ' s t o n g u e w i t h
38
3 9
40
41
38
See its discussion in the next subchapter.
39
The text versions do not differ significantly.
40
The Hebrew is not extant here.
41
It is treated in the next subchapter.
66

42
r e g a r d to h i m s e l f i n 2 2 : 2 7 - 2 3 : l a n d to o t h e r s i n 5:13; 1 4 : 1 ; 19:16; 20:18;

21:7; 23:8; 2 5 : 8 a ( M S C = 25:8b i n G I , 2 5 : 8 c i n Syr.); 2 7 : 2 3 ; 2 8 : 1 8 . 2 6 .
I n Sir 2 6 : 1 5 w e read: " C h a r m [ u p o n c h a r m ] is a w i f e w h o is
a s h a m e d / s h a m e f u l [ntZT'O TON) a n d t h e r e is n o p r i c e [lit. w e i g h t ] o f a
s e a l e d m o u t h / a s e a l e d m o u t h is p r i c e l e s s [HD n m X ] , M S C ) . T h e t e r m
"sealed mouth"
is t r a n s l a t e d b y G I as " s e l f - c o n t r o l l e d
per
s o n / c h a r a c t e r " (eyKpaToOq ^ u x f j c j , w h i c h c a n refer to v a r i o u s a s p e c t s
of self-control. I n M S C the t e r m " s e a l e d " / " r e s t r i c t e d m o u t h " o r " s h u t
u p m o u t h " (HD m i " ) ^ , from "H^ I = " t o shut u p " , Q a l I ) , n e e d n o t refer
e x c l u s i v e l y to a c l o s e d m o u t h . T h e w o r d , a p a r t f r o m m e a n i n g a m o n g
o t h e r t h i n g s "to s h u t u p " , " t o w r a p u p " , is said o f w o m e n w i t h h e l d
from m a r i t a l i n t e r c o u r s e as i n 2 S a m 2 0 : 3 , w h e r e the c o n c u b i n e s o f
D a v i d are c o n d e m n e d to live i n a c o n f i n e m e n t until the d a y o f their
d e a t h as w i d o w s , w i t h o u t h a v i n g s e x u a l r e l a t i o n s w i t h D a v i d . S k e
h a n / D i L e i l a also a r g u e that t h e t e r m " r e s t r i c t e d / s h u t u p m o u t h " is a
e u p h e m i s m for the c l o s e d v a g i n a . T h i s w a y Sir 2 6 : 1 5 w o u l d b e m o r e
t h a n j u s t a r e f e r e n c e to b e i n g d i s c i p l i n e d i n a r a t h e r g e n e r a l a n d t o n e d
d o w n s e n s e as t h e G I v e r s i o n s u g g e s t s . H o w e v e r , w h a t it m e a n s e x a c t l y
for the a u t h o r o f the H e b r e w v e r s i o n is difficult to d e t e r m i n e . It is h a r d
to i m a g i n e that the w r i t e r d e s c r i b e s a w i f e w h o is e n t i r e l y u n a v a i l a b l e
for s e x u a l i n t e r c o u r s e . It is m o r e p r o b a b l e that s h e is u n a v a i l a b l e for
o t h e r m e n . H e r s e x u a l i t y is r e s e r v e d o n l y for h e r h u s b a n d . T h e w o r d
" a s h a m e d / s h a m e f u l " ( M S C ) or " m o d e s t " i n the first h a l f o f Sir 2 6 : 1 5
w o u l d reflect this c o n c e r n . T h e g o o d w i f e h a s a p r o p e r s h a m e i n t h e
s e n s e that s h e is r e s e r v e d o n l y for the h u s b a n d a n d n o t attracting o t h e r
m e n ' s attention, or n o t e x p o s i n g h e r s e x u a l i t y to t h e m . T h e G r e e k trans
l a t i o n " m o d e s t w i f e " ( y u v r | a i a x u v T n p d ) h a s a r e l a t e d b u t n o t so e x
plicit idea.
Sir 2 6 : 1 6 c o n t a i n s a c o m p a r i s o n to d e s c r i b e the a t t r a c t i v e n e s s o f t h e
wife. I n the first h a l f o f this c o m p a r i s o n M S C a n d G I differ o n l y
slightly: " T h e s u n [ r i s i n g ] in the h e i g h t s a b o v e " , M S C; " T h e s u n ris
i n g i n the h e i g h t s o f t h e L o r d " , G I . H o w e v e r , t h e s e c o n d p a r t o f t h e
c o m p a r i s o n is significantly different: " a beautiful (HD'') [ w o m a n ] i n the
c h o s e n s h r i n e " , M S C ; " s o is the b e a u t y o f a g o o d w i f e (KOXXOC,
dya6fjq
y u v a i K o q ) i n t h e o r d e r o f h e r h o u s e / h o m e " , G I . T h e m u t i l a t e d text o f
43
4 4
45
46
47
4 8
42
43
44
45
46
47
48
See the discussion of Sir 23:4-6 in chapter 4.3.

Cf. also MINISSALE, ' T h e Metaphor of T a i l i n g ' / ' 255-256.
See the exegetical notes for the text of this verse.
See the footnote on the text.
67

1
M S C o n l y refers to a beautiful wife

PID* ), w h i l e G I h a s KoXXoq
dyaOfjg y u v a i K o q ("the b e a u t y of a good w i f e " ) . T h i s is n o t the o n l y p a s
sage w h e r e G I a d d s the w o r d " g o o d " to a d e s c r i p t i o n o f a wife, w h e r e
the H e b r e w original o n l y h a s "beautiful w i f e " / " b e a u t y o f w i f e " or
" s e n s i b l e w i f e " . F o r the latter Sir 7:19 is a n e x a m p l e (rf?DWQ TWX DNQH
= " D o n o t reject/despise a s e n s i b l e w i f e " , M S A ; |ir| OLOTOXEI yuvcaKoq ao^fjq K a i dyaOfjg = " D o n o t d e p a r t from a w i s e a n d good w i f e " ,
GI). T h i s w a y in Sir 26:16b the ethical aspect m a y call into q u e s t i o n
n a t u r a l b e a u t y . T h e final w o r d s o f 2 6 : 1 6 b in the H e b r e w ("in the c h o s e n
s h r i n e " ) s e e m to b e corrupt. T h e w o r d TD"I, " s h r i n e " or " s a n c t u a r y "
s e e m s to b e out o f c o n t e x t w h e t h e r it r e a d s " c h o s e n s h r i n e " or " s h r i n e
of a y o u n g m a n " ( " l i r Q T D " Q ) . G I refers to the o r d e r of the g o o d w i f e ' s
h o m e " . S k e h a n / D i L e i l a h a v e a relatively free r e n d e r i n g reflecting G I
("the b e a u t y o f a v i r t u o u s wife is the r a d i a n c e o f h e r h o m e " ) . A l l that
is k n o w n from the H e b r e w text is that the w i f e ' s b e a u t y , w h i c h m a y
i n c l u d e s e x u a l attractiveness, in itself is p r a i s e d a n d c o m p a r e d to the
rising sun. In w h a t c o n t e x t she is v i e w e d is n o t certain. It a p p e a r s that
the G r e e k text e m p h a s i z e s n o t o n l y b e a u t y b u t also g o o d n e s s in h e r a n d
p l a c e s h e r in the d o m e s t i c e n v i r o n m e n t , w h e r e m a i n l y h e r h u s b a n d c a n
delight in h e r b e a u t y . T h i s also s u g g e s t s that o n l y h e c a n e n j o y h e r
sexuality. P e r h a p s this is w h y she is c a l l e d g o o d : h e r s e x u a l i t y is o n l y
available for h e r h u s b a n d . U n l i k e in the H e b r e w , in G r e e k , the p h y s i c a l
b e a u t y or s e x u a l i t y a p p e a r s to b e c o n n e c t e d w i t h chastity, m o r a l b e h a v
iour.
Sir 2 6 : 1 7 also starts w i t h a c o m p a r i s o n ( " A l a m p b u r n i n g o n the
h o l y l a m p s t a n d " , M S C; " A l a m p s h i n i n g o n the h o l y l a m p s t a n d " , G I ) .
The s e c o n d h a l f in M S C in its p r e s e n t f o r m s e e m s to b e a w k w a r d ("the
s p l e n d o u r o f a face o n the h e i g h t o f m e a s u r e m e n t [ p i n DBlp *?S7]").
The w o r d HQlp c a n m e a n h e i g h t a n d also figure (Cant 7:8). A s s u m i n g
that the w o r d p i n ( " m e a s u r e m e n t " ) is a n error h e r e , the line c o u l d
read: "the s p l e n d o u r o f a face o n the figure o f [ ] " ) . T h i s w a y the radi
a n c e o f the beautiful face o n a figure (not specified) is in c o m p a r i s o n
w i t h the r a d i a n c e o f the l a m p o n the h o l y l a m p s t a n d . G I ("so is the
b e a u t y o f [her] face [KOXXOC,
TTPOQWTTOU] o n a firm figure") m a y clarify
w h a t the last w o r d o f M S C c o u l d h a v e b e e n . B o t h the l a m p o n the
l a m p s t a n d a n d a beautiful face o n a firm figure create h a r m o n y . S o d o
"pillars o f g o l d o n a silver b a s e " w h i c h are c o m p a r e d to "beautiful feet
o n firm h e e l s " in the last s i m i l e (26:18), o n l y extant in G r e e k . Sir 26:174 9
49
68
18 p a i n t s a p i c t u r e o f a w o m a n w h o g r a c e s h e r h o m e , or h e r h u s b a n d ' s
h o m e as t h e l a m p s a n d pillars g r a c e the T e m p l e .
W e m a y d r a w a b r i e f c o n c l u s i o n h e r e . I n Sir 26:1-4.13-18 the w i f e is
considered in connection with her husband rather than in her o w n
right. H o w e v e r , Sir 26:3 is a significant c o m m e n t s i n c e it d e s c r i b e s the
g o o d w i f e as the gift o f G o d to the o n e w h o fears the L o r d . H e r attrac
t i v e n e s s is w o r t h y to b e p r a i s e d . It c a n delight, e v e n satisfy h e r h u s
b a n d (26:13a), as s u g g e s t e d i n b o t h text v e r s i o n s . I n 2 6 : 1 5 the p r o b a b l e
r e f e r e n c e to the c l o s e d v a g i n a ( M S C ) c a n m e a n that t h e w i f e ' s s e x u a l i t y
is r e s e r v e d for t h e h u s b a n d o n l y a n d s h e m a y b e t e r m e d as " s h a m e f u l "
or " m o d e s t " i n this s e n s e . T h e H e b r e w o n l y c o m m e n t s o n a beautiful
w i f e in 26:16, w h e r e the G r e e k refers to the b e a u t y o f a good wife, a d d
i n g a m o r a l attribute. I n t h e s a m e s e n t e n c e it c a n n o t b e d e t e r m i n e d
w i t h c e r t a i n t y t h e c o n t e x t i n w h i c h t h e w o m a n is v i e w e d o n t h e b a s i s o f
t h e H e b r e w , b u t the G r e e k e x p l i c i t l y p l a c e s h e r i n t h e d o m e s t i c e n v i
r o n m e n t . T h i s i m p l i e s that h e r s e x u a l i t y b e l o n g s s o l e l y to h e r h u s b a n d .
O n the o n e h a n d , b y c o m p a r i n g h e r b e a u t y , w h i c h i n c l u d e s h e r s e x u a l
a t t r a c t i v e n e s s , to beautiful s a c r e d objects i n t h e t e m p l e ( 2 6 : 1 7 - 1 8 ) ,
w h o s e s a c r e d rites h e h i g h l y r e g a r d s (50:1-21), the a u t h o r is m a k i n g a
v e r y p o s i t i v e s t a t e m e n t . O n t h e other, t h e w i f e s e e m s p a s s i v e , a l m o s t a
beautiful o r n a m e n t o f h e r h o m e , e s p e c i a l l y i n the G r e e k v e r s i o n o f
2 6 : 1 7 - 1 8 . H e r attributes a n d the d e s c r i p t i o n o f the m a r r i a g e are r a t h e r
g e n e r a l . E v e n t h e c o m m e n t o n " f a t t e n i n g " the h u s b a n d (26:2.13) s e e m s
g e n e r a l , a n d it c o n v e y s r a t h e r a n e c o n o m i c aspect. A p a r t f r o m the b r i e f
and positive remarks on female attractiveness which can include sexu
ality, the p a s s a g e is h a r d l y d e t a i l e d a n d r a r e l y specific a b o u t the n a t u r e
of t h e r e l a t i o n s h i p b e t w e e n h u s b a n d a n d w i f e a n d its s e x u a l a s p e c t s .
C o n t r a s t e d w i t h t h e VrnntttN ( " w o m a n o f v a l o u r " , yuvr| a v S p e i a , " c o u
r a g e o u s w o m a n " ) o f P r o v 3 1 : 1 0 - 3 1 , w h o is c o n s t a n t l y b u s y a n d active,
e n g a g i n g i n b u s i n e s s a n d charity, the Vn JTON o f Sir 26:1-4.13-18 is
a l m o s t c o n f i n e d to a T e m p l e - l i k e h o m e w h e r e the e m p h a s i s is o n h e r
m o d e s t y a n d p r o p e r s h a m e e s p e c i a l l y i n the G r e e k t e x t . W h y s h e is
called " c o u r a g e o u s w o m a n " (yuvr| d v S p e i a , t r a n s l a t i n g Vn
i n Sir
26:2) is n o t specified. A c c o r d i n g to P r o v 3 1 : 2 6 the w i f e t e a c h e s w i t h
w i s d o m , w h i l e i n Sir 2 6 : 1 4 (GI) the silent w i f e is the gift o f t h e L o r d .
5 0
51
52
50
51
52
See SATLOW, Jewish Marriage in Antiquity, 226. Praising single body parts is charac
teristic of Near Eastern love poetry (Cant 4:1-7; lQapGen 20:2-7); see COLLINS, Jew
ish Wisdom, 70.
Cf. also IMacc 1:22.23; 4:49-50.
SATLOW, Jewish Marriage in Antiquity, 226-227. COLLINS, Jewish Wisdom, 70, argues
that the difference between the descriptions of these women partially reflects a tran
sition from rural to urban culture.
69
T h e f o r m e r is c a l l e d h a p p y e v e n b y h e r c h i l d r e n ( P r o v 3 1 : 2 8 ) , the latter
is v i e w e d s o l e l y in the c o n t e x t o f h e r h u s b a n d .
Sir 36:21 (26)-26(31) is a n o t h e r l e n g t h y p a s s a g e that p r a i s e s a g o o d wife
and
affirms
marriage.
The wider
c o n t e x t is 3 6 : 1 8 ( 2 3 ) - 3 7 : 1 5 ,
within
w h i c h 3 6 : 1 8 ( 2 3 ) - 2 0 ( 2 5 ) is a b o u t d i s t i n g u i s h i n g b e t w e e n f o o d s o f differ
ent qualities a n d d i s c e r n i n g a deceitful character. 3 6 : 2 1 ( 2 6 ) - 2 6 ( 3 1 ) d e
scribes a suitable wife, i n c l u d i n g the p a r a b l e o f a m a n w h o is w i t h o u t a
wife in 3 6 : 2 5 ( 3 0 ) - 2 6 ( 3 1 ) . 3 7 : 1 - 6 c o n c e r n s false a n d t r u e friends,
while
3 7 : 7 - 1 5 , the c h o i c e o f c o u n s e l l o r s . G i l b e r t a r g u e s that, w h i l e the e x h o r t a

t i o n to p r a y to G o d in 3 7 : 1 5 o n l y follows the i s s u e o f s e l e c t i n g the right
c o u n s e l l o r s , in the w i d e r c o n t e x t it m a y also a p p l y to the s e l e c t i o n o f a
g o o d wife. O n the o n e h a n d this w o u l d m e a n that p r a y i n g in B e n S i r a ' s
v i e w is i m p o r t a n t n o t o n l y in distress or in o r d e r to a v o i d sins, b u t also
regarding everyday issues,
53
a n d o n the o t h e r it w o u l d c o n f i r m that
finding a suitable wife is the gift of G o d , as s u g g e s t e d in Sir 2 6 : 3 . 1 4 . 2 3 .

Sir 36:21(26)-26(31)
54
MSB
55
21(26) [Any] man will a woman accept/receive,

yet [ ] .
22(27) The beauty p a i n ) of a woman [ ] the face ( t n D )
and surpasses every desire of the eye f o r yv lUTiU
56
57
23(28) And if there is a healing
59
58
tongue (]W*? KD"IQ),
60
[ ] is not like other men (lit. "not of the sons of man").
53
54
55
56
57
58
59
GILBERT, "Prayer in the Book of Ben Sira," 131.

The figures in brackets represent the verse numeration used generally in English
translations and in the Greek text.
BEENTJES' text will not be consulted for Sir 36:21(26). 36:21a(26a) is based on LEVI'S
edition of the text, Hebrew Text, 38. Cf. the corresponding line in GI.
Read with TRENCHARD, Ben Sira's View, 19, 198, n. 100-101, who reconstructs
D[X?3D] [PUtfKft ntBN tiT] *]N ("yet [there exists a woman more pleasant than a
woman]"). SKEHAN/DI LELLA, The Wisdom of Ben Sira, 424, read: "yet some women
are better wives than others". LEVI, Hebrew Text, 38, has PID^ HWK W *]N ("yet there
is a beautiful woman").
Read with M S B s that has V?iT from V?H ("to shine", "to be bright"). TRENCHARD,
Ben Sira's View, 198, n. 104, suggests the Hiphil form of the verb. Used together with
D^D the most probable meaning of 36:22a(27a) is: "the beauty of a woman brightens
the face". In the place of the verb M S C has *?DQ ("above all").
SKEHAN/ DI LELLA, The Wisdom of Ben Sira, 424, read: " A woman's beauty makes
her husband's face light up".
m
Note that the word KD")ft means both "healing" (I) and "calmness" (II); see
70

61
24(29) Acquire a wife: the best/first/beginning of his wealth/property
(pup
rriwn),
a helper and fortification and a pillar of support ("ptt?Q TIQtf"! "I^DQ"I
25(30) Without a fence/hedge the vineyard will be destroyed,
62
and without a woman a homeless wanderer.

26(31) Who will trust a troop of soldiers
TV).
63
that skips from city to city?

So is the man who has no nest,
who settles where night sets in.
GI
21 Any man a woman will accept,
but there exists a daughter better than a daughter.
22 A woman's beauty gladdens/cheers up the face
64
(KOCAAOC,
yuvaiKoc, lAa-
pUVl TTpoaCJTTOV),
and surpasses every human desire (KO.\ imep TTaaav TTi6u|iiav dvGpcoTTOu
imepdyei).
23 If on her tongue is mercy and gentleness,
her husband is not like the sons of human beings.
24 Whoever acquires a wife begins (vdpxTca) a possession,
65
a helper suiting him/according to him and a pillar of support (lit. "rest")

(por|66v Kerr' auTov K C U Q T O A O V dvaTTauaea)").
25 Where there is no fence, the property will be plundered,
and where there is no woman/wife, he will sigh as he wanders.
26 For who will trust a swift robber
27 So is the man who has no nest
60
61
The text for this line is D"IK 'HQ HWK "pK, where HWK does not fit the context. HUTf]
from M S C suggests ntiTK ("her husband").
This form used here (H3p) may be understood as imperative or a defective form of
participle. Therefore the translation would be: "acquire" in the first case or "whoever
acquires" in the second. M S B s has the participle form H31p ("whoever acquires") in
BEENTJES, "Errata et Corrigenda," 376 (instead of iirp in BEENTJES, Ben Sira in He
brew, 63). LEVI, Hebrew Text, 39, also has PUlp in the notes.
m
62
MSS B s , C and D have "ISDE TV ("fortified city", M S D, where extant, agrees for the
rest of the verse). T R E N C H A R D , Ben Sira's View, 19, 199, n. 114, uses the term T U D
TV ("a helper suiting him") employed also in Gen 2:18.20. It is closer to GI. SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 424, 427, also support the Greek version,
and conjectures the term !Qî?D TV as original. OXV originally means bone/s, but it
also expresses identity (Exod 24:10); see KOEHLER/BAUMGARTNER, Lexicon, 728.
Thus Skehan/Di Leila translate: "a help like himself".
63
The subject from the context can be understood: "a man".
64
65
See also WRIGHT, "Sirach: Introduction and Translation," 749.

TRENCHARD, Ben Sira's View, 199, n. 112, suggests that the word "begins" may be a
misunderstanding in GI on the basis of the Hebrew term fTOK") which means "first,
best" and also "beginning".

and who lodges wherever night falls.
71
66
Sir 3 6 : 2 1 a ( 2 6 a ) m a y reflect o n a p a r t i c u l a r a s p e c t o f Israelite m a r r i a g e s ;

it m a y i m p l y that the b r i d e d i d n o t h a v e m u c h c h o i c e r e g a r d i n g t h e
p e r s o n o f the g r o o m b u t to c o n s e n t to the m a r r i a g e : " [ A n y ] m a n w i l l a
w o m a n a c c e p t / r e c e i v e " , M S B ) . A c c o r d i n g to the H e b r e w B i b l e , the first
step t o w a r d m a r r i a g e w a s u s u a l l y t a k e n b y t h e m a n ' s father ( G e n 2 4 : 5 1 ;
38:6), s o m e t i m e s at the r e q u e s t o f the s o n c o n c e r n e d ( G e n 3 4 : 4 ; J u d g
14:2), or b y the w o m a n ' s father ( I S a m 18:21). O c c a s i o n a l l y the m o t h e r
m i g h t a r r a n g e t h e m a r r i a g e ( G e n 2 1 : 2 1 ) . A s B l e n k i n s o p p p o i n t s out, i n
the b i b l i c a l p e r i o d m a r r i a g e for t h e v a s t m a j o r i t y w a s n o t a m a t t e r o f
i n d i v i d u a l d e c i s i o n or choice, e s p e c i a l l y for w o m e n . T h e c h o i c e o f h u s
b a n d for a n u n m a r r i e d girl c o n c e r n e d the entire h o u s e h o l d of h e r father
and then of her husband.
In the i d e a l c a s e at the c o n t r a c t i o n o f m a r r i a g e , as S a t l o w a r g u e s , a
father w o u l d s u g g e s t to h i s s o n that h e b e t r o t h a p a r t i c u l a r w o m a n , a n d
h i s s o n w o u l d a g r e e , s i m i l a r l y to T o b i t 4 : 1 2 ; 5 : 1 . H o w e v e r , S a t l o w c o n
t e n d s that w h i l e s o m e m a r r i a g e s w e r e i n d e e d h a n d l e d m a i n l y or en
tirely b y fathers, m o s t real m a r r i a g e s w e r e m o r e difficult to contract,
a n d t h e y i n v o l v e d n e g o t i a t i o n s b e t w e e n the p a r e n t s a n d t h e c h i l d r e n
t h e m s e l v e s . A r c h e r refers to r a b b i n i c d o c u m e n t s w h i c h attest that
after the a g e o f t w e l v e a n d a h a l f y e a r s , the b e t r o t h a l ' s v a l i d i t y w a s
d e p e n d e n t u p o n t h e girl's c o n s e n t (Kidd. 2 b . 4 4 a ) . It is n o t c e r t a i n to
w h a t e x t e n t this right w a s e x e r c i s e d . E v e n if the m a r r y i n g parties
w e r e i n v o l v e d to s o m e e x t e n t i n t h e c o n t r a c t i n g o f their m a r r i a g e s , it is
l i k e l y that i n m o s t o f the m a r r i a g e s at t h e t i m e o f B e n Sira a n d h i s trans
lator, the b r i d e h a d little c h o i c e r e g a r d i n g the i d e n t i t y o f the g r o o m . Sir
3 6 : 2 1 a ( 2 6 a ) m a y reflect o n this reality, or e x p r e s s e s w h a t is the i d e a l i n
the v i e w o f B e n Sira a n d h i s translator. Sir 2 2 : 4 a m a y c o n t a i n a s i m i l a r
sentiment where a sensible daughter will "inherit" a husband perhaps
i n the s e n s e that s h e w i l l a c c e p t a n y h u s b a n d . T h i s w o u l d b e i n c o n t r a s t
w i t h 4 Q 2 7 1 / 4 Q D 3.9 w h e r e the father c o u l d d e e m s o m e o n e unfit for
h i s d a u g h t e r as h u s b a n d .
Sir 3 6 : 2 1 a ( 2 6 a ) m a y also c o n v e y t h e sage's
n e g a t i v e v i e w that w o m e n are n o t d i s c r i m i n a t i n g a n d w i l l p u t u p w i t h
a n y t h i n g . T h i s h o w e v e r is n o t e x p l i c i t i n the text a n d c a n n o t b e c o n
c l u d e d w i t h a n y certainty.
67
68
69
70
71
72
66
67
68
69
70
71
72
Cf. also WRIGHT, "Sirach: Introduction and Translation," 749.

See also CHAPMAN, "Marriage," 204.
BLENKINSOPP, "The Family in First Temple Israel," 59.
SATLOW, Jewish Marriage in Antiquity, 111.
Cf. LOADER, Dead Sea Scrolls, 157-158.
72
T h e t h e m e o f the s e c o n d h a l f o f 3 6 : 2 1 is the s e l e c t i o n o f a suitable

w o m a n : " y e t [there e x i s t s a w o m a n m o r e p l e a s a n t t h a n a w o m a n ] " ;
[ i n n ] [TWXn nm
UT] ^N; 3 6 : 2 1 b , M S B ) . G I r e n d e r s the c o m p l e t e v e r s e
as " A n y m a n a w o m a n w i l l accept, b u t t h e r e exists a d a u g h t e r b e t t e r
t h a n a d a u g h t e r " ( e c m v 8e 6 u y d T n p Guycnpoc, K p e i a a w v , 3 6 : 2 6 ) , w h e r e
K p e i a a w v ( " b e t t e r " ) is w i t h o u t a n y specification. T h e t r a n s l a t i o n f r o m
" w o m a n " to " d a u g h t e r " is n o t significant i n this c a s e s i n c e o n e w a s
u s u a l l y m a r r y i n g d a u g h t e r s . I n the H e b r e w o f 3 6 : 2 1 b the w o r d
can
denote "to be pleasant"/"delightfur7"beautiful", which can include
s e x u a l b e a u t y . T h i s s u g g e s t s that a t t r a c t i v e n e s s i n itself is a c r i t e r i o n i n
f i n d i n g a w i f e . It is p r o b a b l e from the f o l l o w i n g line, that
refers to
b e a u t y r a t h e r t h a n t h e m o r e g e n e r a l attribute " p l e a s a n t " or " d e l i g h t
ful": " T h e b e a u t y ("IK1H) o f a w o m a n [ b r i g h t e n s ] the f a c e " (36:22a, M S
B ) ; " A w o m a n ' s b e a u t y (xdAAoq) g l a d d e n s / c h e e r s u p t h e f a c e " (36:27a,
GI).
73
Excursus: Attitudes to beauty, especially to the beauty of women

The Hebrew Bible speaks about beauty naturally: Sarai, Abram's wife is
said to be beautiful (Gen 12:11.14), and so is Bathsheba (2Sam 11:2). Beauty
is an attribute of Rebekah, along with virginity (Gen 24:16). The word "IKD
is used to describe a person in Gen 29:17 (Rachel); 39:6 (Joseph); Deut 21:1113 (beautification of a captive woman); I S a m 16:18 (David); 25:3 (Abigail);
l K g s 1:6 (Adonijah); Tob 6:12 (Sarah); Esth 2:7 (Esther); Isa 53:2 (the Suffer
ing Servant, in negation).
The term "IKD is found mainly in the preexilic literature and sometimes in
literature close to the time of Ben Sira/Sirach, and none of the occurrences
is from wisdom literature. The natural description of beauty seems to be
lacking in the wisdom writings. In the long description of the wife of val
our in Prov 31:10-31 charm ("|n) is deceitful and beauty ( ^ ) is vain (31:30a).
A woman should be praised for her fear of the Lord (31:30b) and for her
works (31:31b).
In Canticles the beauty of the bride's various body parts is depicted in de
tail (Cant 4:1-7).
The beauty of heroic women such as Judith and Esther is not negative in it
self; it is in fact in the service of their nation. There is no doubt, however,
that their attractiveness and "death-dealing female power" is dangerous.
Loader points out that where Gen 6:1-2 simply reports that the daughters
of men were fair, 1 En. 6:1-2 reads "beautiful and comely". It was their
beauty that awakened the desire of the "Watchers", who, by sexual inter
course with the human women became defiled, entailing catastrophic con
sequences on the earth through the offspring of their union (1 En. 7:3-5).
74
75
73
74
75
See the note on the text of this line.

Cf. SWIDLER, Biblical Affirmations of Woman, 113-117, especially 117.
LOADER, Enoch, Levi, and Jubilees, 8-9.
73
Loader also notes that, as 1 En. 8:1-2 suggests, the women played more than
a passive role, for "their beauty and comeliness was in part the fruit of their
fathers' producing cosmetics with the skills they had learned from Asael
[...] Thus the women contributed to the Watchers' going astray."
In the Jubilees account of Gen 6:1-8 it is described how the angels of the
Lord married beautiful human women and produced offspring (Jub. 5:112).
In Genesis Apocryphon 20.2-8a, Sarai's "physical beauty is highlighted to
the complete neglect of any of her moral characteristics". However, the
ode to her beauty is summed up with a praise of her wisdom.
In rabbinic literature it is explicitly stated that beauty is important and a
beautiful woman will find a husband more easily. Some of the rabbis even
describe ways and means by which the appearance of their daughters may
be improved.
Beauty represents danger in many comments within the Testaments of the
Twelve Patriarchs: T. Reu. 1:34.37-41; 2:1.15-20; T. Iss. 1:35; T. Jud. 2:24; 3:68.30.
Within the book of Ben Sira the comments regarding beauty are mixed.
Beauty is sometimes dangerous (9:8 [^T and ]T\ DU7K]; 25:21a [^T]; 42:12
pKD]). It is, however, above pearls in 7:19 ("|n DDIID")) and is also praised
in 26:16-18, especially in 26:16b pET).
76
77
78
79
80
81
In Sir 36:22(27) b e a u t y ("IKin, KoXXoq) is n o t n e g a t i v e at all, as h a s b e e n

n o t e d a b o v e . First it b r i g h t e n s ( M S B s ) or g l a d d e n s / c h e e r s u p (GI) t h e
face. E v e n t h o u g h this line l a c k s t h e r e f e r e n c e to the h u s b a n d , h e is the
one w h o s e face is g l a d d e n e d or b r i g h t e n e d b y t h e w i f e ' s b e a u t y . T h i s is
s u p p o r t e d b y v e r s e 36:23(28) w h e r e the effect o f t h e w i f e ' s k i n d n e s s o n
the h u s b a n d is d e s c r i b e d . A n o t h e r , p e r h a p s less l i k e l y i n t e r p r e t a t i o n
m a y b e that t h e w i f e ' s b e a u t y h a s a n effect o n h e r o w n face. A s i m i l a r
i d e a is f o u n d i n Sir 2 5 : 1 7 ( " T h e w i c k e d n e s s o f a w o m a n b l a c k e n s h e r
a p p e a r a n c e , a n d d a r k e n s [her face] lit. to that o f a b e a r " , M S C ) . T h e
latter w o u l d i m p l y that if a w i c k e d w o m a n ' s face is dark, t h e n a g o o d
w o m a n ' s face w o u l d b e g l a d or bright, a s s u m i n g t h a t the g o o d n e s s or
w i c k e d n e s s is reflected i n the face. H o w e v e r , i n Sir 36:22a(27a) the at
tribute o f the w i f e is n o t g o o d n e s s , b u t b e a u t y . T h i s w a y its c o n t r a s t
w i t h Sir 2 5 : 1 7 is w e a k . W e m a y n o t e that M S C l a c k s t h e v e r b "brightm
76
77
78
79
80
81
LOADER, Enoch, Levi, and Jubilees, 10.

SATLOW, Jewish Marriage in Antiquity, 244.
Cf. LOADER, Dead Sea Scrolls, 294-295. In Jub. 13:11-15 the reference to Sarai's beauty
is missing.
SATLOW, Jewish Marriage in Antiquity, 114-118. See for instance b.Ketub. 59b.
The comments on the beauty of wisdom in Sir 24:13-17 and in 51:14 will not be
discussed here, but only the beauty of real persons.
As has been discussed, the term can denote objective qualities such as charm in the
sense of attractiveness, or subjective ones such as goodwill, favour.
74
e n s " for Sir 36:22a(27a) a n d h a s

( " a b o v e a l l " ) , resulting in a r e a d i n g
s u c h as "the b e a u t y o f the wife is a b o v e all faces". W h i l e the text o f M S
B s a n d the slightly different G I s e e m preferable, M S C in this line
c o u l d c o n v e y the i d e a that in the e y e s o f the h u s b a n d , the w i f e ' s b e a u t y
s u r p a s s e s the b e a u t y o f all. T h e G r e e k text in 3 6 : 2 7 a w i t h its t e r m i n o l
ogy (KCCAAOC, yuvaiKoq iAapuvei TTPOQCDTTOV) is similar to Sir 26:4b w h e r e
the face o f the g o o d w i f e ' s h u s b a n d is a l w a y s cheerful (ev TTOCVTI Kcapw
TTpoawTTOv iAapov).
B e a u t y s u r p a s s e s e v e r y t h i n g the e y e c a n desire a c c o r d i n g to 3 6 : 2 2 b
("DP
"IBriB
M S B ) . T h i s a s s e r t i o n n o t o n l y p l a c e s the desir
able attribute " b e a u t y " at the b e g i n n i n g o f the list, b u t also states that in
itself it c a n satisfy a n d e v e n s u r p a s s w h a t the h u m a n e y e desires. T h e
G r e e k text p e r h a p s g o e s e v e n a step further: " a n d s u r p a s s e s e v e r y h u
m a n d e s i r e " (iced UTTEP TT&aav TTi6u|iiav &v6pwTTOU UTTepdyei, 36:27b,
GI). It l a c k s the t e r m " e y e " a n d m a y i m p l y that b e a u t y c a n satisfy n o t
o n l y the e y e ' s desire, b u t e v e r y h u m a n desire. It is a n i m p o r t a n t , h o w
e v e r rather isolated, s t a t e m e n t p e r t a i n i n g to sexuality: b e a u t y in itself,
as p a r t o f the w o m a n ' s sexuality, b r i n g s p l e a s u r e to the h u s b a n d .
In 36:23(28) the w i f e ' s d e s c r i p t i o n h a s characteristics w i t h o u t s e x u a l
1
c o n n o t a t i o n . If the wife h a s a " h e a l i n g t o n g u e " Cpttf? ND")B, M S B ) , the
h u s b a n d is m o r e fortunate t h a n a n y o t h e r m a n . T h e t e r m ND")B m a y
also b e translated as " c a l m n e s s " , " p e a c e " , or "tranquillity". T h e s e
qualities m a y fit the m e a n i n g o f the line better. T h e wife is n o t quarrel
s o m e w i t h h e r h u s b a n d , w h o c a n e n j o y p e a c e or t r a n q u i l l i t y . H e also
d o e s n o t h a v e to w o r r y that his wife b r i n g s s h a m e o n h i m w i t h the
c o n t e n t o f h e r speech, b y g o s s i p i n g for i n s t a n c e . W h i l e the t e r m s
" m e r c y / c o m p a s s i o n a n d g e n t l e n e s s " (eXeoq KOX TTpauTnq, 36:28a, G I )
are slightly different t h e y a d d a n o t h e r d i m e n s i o n to the h a r m o n y o f the
m a r r i a g e . T h e w o r d TTpauTnq c a n m e a n b o t h g e n t l e n e s s a n d h u m i l i t y
a n d it h a s m o r e o c c u r r e n c e s in S i r a c h t h a n in a n y other b o o k o f the
L X X . 36:22(27)-23(28) t o g e t h e r s u g g e s t that a wife w h o is beautiful, or
s e x u a l l y attractive a n d satisfying, and, at the s a m e t i m e peaceful or
g e n t l e (even h u m b l e ) , m a k e s a h u s b a n d the h a p p i e s t a m o n g all m e n .
In 36:24(29) the a u t h o r d e s c r i b e s the wife as a " p o s s e s s i o n " or
" p r o p e r t y " o f the m a n , e m p l o y i n g the w o r d s H3p ("to a c q u i r e " , "to
b u y " ) a n d "pp ( " w e a l t h " , " p r o p e r t y " , " p o s s e s s i o n " , " a c q u i s i t i o n " ) :
" A c q u i r e (H3p) a wife: the b e s t / f i r s t / b e g i n n i n g o f his w e a l t h / p r o p e r t y
m
82
8 3
84
82
Cf. the "silent wife" in Sir 26:14a (GI) and the "garrulous wife" for a contrast in Sir
26:27a (Gil).
83
84
Sir 3:17; 4:8; 10:28; 36:28; 45:4.

The other option is to translate "whoever acquires" on the basis of Ptilp. See the note
on the text earlier.
75
("Pp
rPtttN")), a h e l p e r a n d fortification a n d a pillar o f s u p p o r t ( p t t t B

")tS7), M S B ; " W h o e v e r a c q u i r e s a w i f e b e g i n s (evdpxTca)
a possession
pillar
of
(KTTIOEWC,
support
), a h e l p e r s u i t i n g h i m / a c c o r d i n g to h i m a n d a
(lit.
"rest")
((3on66v
Kerr'
auTOv
KOCI
QTOAOV
dvaTTauaewq), G I ) . T h e p r i m a r y m e a n i n g o f the v e r b H3p is to " t a k e p o s

session of something"
85
a n d p r i m a r i l y it d e n o t e s the a c q u i s i t i o n o f chat
tels or real estate, b e i n g t h e r e f o r e the a n t o n y m for " D O ("to s e l l " ) .

refers to p e r s o n a l p r o p e r t y or w e a l t h i n g e n e r a l .
87
86
"pp
W h i l e the w o r d H3p
c o n v e y s the a c q u i r e m e n t o f a w i f e i n R u t h 4:5.10, a n d t h e r e is a n allu

s i o n to a c e r t a i n " b r i d e p r i c e " i n G e n 3 4 : 1 2 ; E x o d 2 2 : 1 5 - 1 6 ( = 1 6 - 1 7 in
N R S V ) ; D e u t 2 2 : 2 9 ; I S a m 18:25.27, the latter - w h i c h is c a l l e d " I H Q i n
G e n 34:12; E x o d 22:16[17] and I S a m 1 8 : 2 5
88
- never m e a n s an actual
p u r c h a s e p r i c e b u t refers to gifts o f the b r i d e g r o o m or h i s father to the

b r i d e ' s father or g u a r d i a n .
89
T h e b r i d e p r i c e m a y h a v e also b e e n a
c o m p e n s a t i o n for the loss of the girl, or h e r w o r k p o w e r i n h e r f a m i l y .
90
S o m e s c h o l a r s s u g g e s t that it m a y h a v e s e r v e d as a c o m p e n s a t i o n for
her virginity (Exod 22:16[17]:
nVimn
does not always denote "virgin".
"IHQD).
The term
rftim,
however,
91
E v e n t h o u g h c e r t a i n p a r t s o f the m a r r i a g e p r o c e d u r e m a y h a v e
b e e n the s a m e as that o f a p u r c h a s e o f p r o p e r t y , the result, h o w e v e r ,
w a s different. O n e o f the a s p e c t s o f this difference is that, w h i l e the
s e x u a l i t y o f the w o m a n w a s t r a n s f e r r e d f r o m t h e father to the h u s b a n d ,
the latter d i d n o t h a v e c o m p l e t e a u t h o r i t y o v e r it: h e c o u l d n o t alienate
it, as S a t l o w p o i n t s o u t i n h i s a r g u m e n t r e g a r d i n g t h e r a b b i n i c i n t e r p r e
tation of betrothal.
85
86
87
88
89
90
91
92
92
A n o t h e r a s p e c t is that if a m a n g o t t i r e d of h i s wife,
LIPINSKI, "njl," 59.

LIPINSKI, "n#," 59.
LIPINSKI, "nj," 64.
The verbal form of "IHft is used in Ex 22:15(16).
LIPINSKI, ""infa)," 143. For a detailed discussion of the arguments for and against the
idea that the basis of the Israelite marriage was a purchase see BURROWS, The Basis
of Israelite Marriage.
LIPINSKI, "info," 143. The bride price may have consisted of service (Gen 29:15-30)
or payment of various kinds (ISam 18:17-27 and Hos 3:2, which is symbolic for the
marriage of Y H W H and Israel.).
LIPINSKI, "inn," 144. ARCHER, Her Price is Beyond Rubies, 164-165, argues on the
basis of a rabbinic comment (Ketub. 11a) that women who were non-virgins were ac
corded a bride price of a lower amount. She also asserts that marriage was not a case
of outright purchase and that the husband did not own his wife. The bride price was
a compensation payment to the woman's family and not the purchase price of the
woman herself.
SATLOW, Jewish Marriage in Antiquity, 77-78. Two accounts from the Hebrew Bible
demonstrate that this may have been different regarding daughters and concubines.
In the first one, Lot offers the sexuality of his daughters to the wicked men of Sodom
76
h e c o u l d n o t sell or d i s p o s e o f h e r i n the s a m e w a y as h e c o u l d sell his

properties.
D e s p i t e the u n u s u a l u s a g e o f H3p a n d "pp
t o g e t h e r in Sir 3 6 : 2 4 ( 2 9 )
w h i c h T r e n c h a r d u n d e r s t a n d s to s h o w that for B e n S i r a m a r r i a g e is
acquiring or buying a property,
93
t h e r e is n o t sufficient e v i d e n c e to
c o n c l u d e w i t h c e r t a i n t y that B e n S i r a or the t r a n s l a t o r r e g a r d e d m a r
r i a g e as a n o u t r i g h t p u r c h a s e a n d c o n s i d e r e d the w i f e to b e o w n e d b y
the h u s b a n d . T h e t e r m " b e g i n s ( e v d p x T a i ) a p o s s e s s i o n "
94
in 36:29a
(GI) m a y b e e x p l a i n e d o n t h e b a s i s that w h e n a w o m a n , t h r o u g h m a r
riage, e n t e r e d the h o u s e h o l d o f h e r h u s b a n d , s h e b e g a n to b u i l d u p a
f a m i l y for h i m b y p r o v i d i n g h i m w i t h c h i l d r e n . I n this r e g a r d s h e m a y
h a v e b e e n a b e g i n n i n g o f p o s s e s s i o n s , e v e n if n o t m a t e r i a l p o s s e s s i o n s .
In Sir 2 6 : 4 it is i m p l i e d that the w i f e c a n m a k e h e r h u s b a n d h a p p y e v e n
w i t h o u t w e a l t h . T h i s s u g g e s t s that, s i n c e the g o o d wife is a l m o s t c o n
t r a s t e d w i t h p r o p e r t y , s h e is m o r e t h a n that. S h e is n o t o n e o f the p r o p
erties a m a n c a n p u r c h a s e . Sir 2 6 : l - 4 . 2 3 b a n d P r o v 1 9 : 1 4 s u g g e s t that a
wife c a n n o t b e c o m p a r e d to m a t e r i a l p o s s e s s i o n s , as the g o o d w i f e is
the gift o f the L o r d . T h e s e c o n d h a l f o f Sir 3 6 : 2 4 ( 2 9 ) , as w i l l b e s h o w n
b e l o w , also i m p l i e s that the w i f e w a s m o r e t h a n m e r e p r o p e r t y .
In the M S B v e r s i o n o f the s e c o n d h a l f o f 3 6 : 2 4 ( 2 9 ) the w i f e is c a l l e d
" h e l p e r a n d fortification" ("I^DQl "ItS?).
95
T h e w o r d " h e l p e r " is s u p
p o r t e d b y G I . " F o r t i f i c a t i o n " s e e m s p e r h a p s o u t o f p l a c e h e r e , as it is
u s u a l l y a n d f r e q u e n t l y u s e d r e g a r d i n g cities (fortified city). It is n o t
c o m p l e t e l y irrelevant, h o w e v e r , c o n s i d e r i n g that t h e v e r s e s that f o l l o w
use images of destroyed properties without
fences.
96
F o r the
term
" h e l p e r a n d fortification" the G r e e k p r o v i d e s t h e f o l l o w i n g r e a d i n g : " a

h e l p e r s u i t i n g h i m / a c c o r d i n g to h i m " (|3or|66v Korr' auTOv). I n t h e c r e a
t i o n a c c o u n t o f the w o m a n i n G e n 2 : 1 8 , the L X X u s e s e x a c t l y the s a m e
t e r m (3or|66v Korr' auTOv, a n d i n G e n 2 : 2 0 t h e s i m i l a r (3or|66q o|ioioq
auTw ( " h e l p e r like h i m " , t r a n s l a t i n g the s a m e H e b r e w e x p r e s s i o n as i n
2:18:
"ItS?) a p p e a r s . T h e t e r m " h e l p e r " is a p p l i e d to G o d i n m a n y
o c c u r r e n c e s i n t h e H e b r e w B i b l e . (3or|66q itself is u s e d i n this s e n s e , for

i n s t a n c e i n E x o d 1 5 : 2 ; 18:4; D e u t 3 3 : 7 . 2 6 . 2 9 . It d o e s n o t i m p l y i n itself
(Gen 19:8). In the second one, first the host of a Levite offers the sexuality of his own
virgin daughter and of the concubine of his guest to the wicked men of Gibeah, then
the Levite himself transfers the sexuality of his concubine to the men, who rape her
(Judg 19:25).
93
94
TRENCHARD, Ben Sira's View, 22-23.

Taken by Trenchard as a misunderstanding of MS B, as noted earlier.
95
See the notes above on the text.
96
See below.
77

9 7
d e v a l u a t i o n or inferiority of the w o m a n . S h e is the h e l p e r o f the m a n

a n d s h e is m a d e i n the l i k e n e s s o f the m a n . It is n o t e w o r t h y that s h e is
t e r m e d (3or|66v Korr' auTOv a n d (3or|66q o | i o i o q auTw b e f o r e c o m m i t t i n g
the t r a n s g r e s s i o n b y e a t i n g t h e fruit from the tree o f the k n o w l e d g e o f
g o o d a n d evil ( G e n 3:6), after w h i c h t h e r e l a t i o n s h i p o f m a n a n d
w o m a n is e x p r e s s e d i n the f o l l o w i n g w a y : the w i f e ' s d e s i r e w i l l b e for
h e r h u s b a n d ; a n d h e shall rule o v e r h e r ( 3 : 1 6 ) .
N e v e r t h e l e s s the c o m p a n i o n s h i p d e s c r i b e d i n G e n 2 : 1 8 . 2 0 . 2 3 - 2 4
s h o u l d also b e u n d e r s t o o d w i t h i n a p a t r i a r c h a l f r a m e w o r k . T h e w o m a n
m a y b e s u b o r d i n a t e d to t h e m a n b u t n o t n e c e s s a r i l y inferior. L o a d e r
a r g u e s that t h e L X X v e r s i o n a l l o w s a r e a d i n g w h i c h g i v e s m o r e e m p h a
sis to this s u b o r d i n a t i o n t h a n t h e H e b r e w . H e d r a w s a t t e n t i o n to the
w a y G e n 2:18.20 w e r e i n f l u e n c e d b y the l a n g u a g e o f G e n 1:26-27, w i t h a
result that " t h e f o r m i n g o f w o m a n is b e i n g set m o r e c l o s e l y i n parallel
to the c r e a t i o n o f avGpwTToq i n 1 : 2 6 " . It m a y b e s u g g e s t e d that as
avGpwTToq ( u n d e r s t o o d as t h e m a l e ) is i n t h e l i k e n e s s o f G o d b u t s u b o r
d i n a t e to h i m , t h e w o m a n is i n the l i k e n e s s o f the m a l e , a n d c a n b e re
g a r d e d as s u b o r d i n a t e i n the c h a i n o f b e i n g . W h i l e in the H e b r e w the
w o r d "ItS? m a y signify a h e l p i n g c o m p a n i o n , (3or|66q d e s c r i b e s a w o m a n
w h o , w h i l e the h e l p e r o f t h e m a n , is after t h e l i k e n e s s o f the m a n i n t h e
chain of being.
W h i l e this a s s e r t i o n m a y b e correct, in Sir 36:24(29) the e m p h a s i s o f
the t e r m (3or|66v Korr' auTOv is n o t o n the inferiority o f the wife. R a t h e r
it c o n v e y s s o m e t h i n g p o s i t i v e . T h i s s e e m s to b e s u p p o r t e d b y the fact
that for the a u t h o r (3or|66v Korr' auTOv is " a pillar o f s u p p o r t "
i n the
c o n c l u s i o n of the v e r s e . It m a y b e a c o n f i r m a t i o n that for B e n Sira a n d
the translator, a wife, e s p e c i a l l y a g o o d o n e , w a s m o r e t h a n m e r e p r o p
e r t y or p o s s e s s i o n . I n w h a t s e n s e a w i f e is a h e l p e r a n d pillar o f s u p p o r t
is n o t specified. It m a y b e u n d e r s t o o d g e n e r a l l y i n a b r o a d s e n s e , or
specifically s u c h as s u p p o r t i n e c o n o m i c m a t t e r s , or, s i n c e m a r r i a g e
i n c l u d e s the s p h e r e s o f s e x u a l i t y , it m a y i m p l y that t h e w i f e is a suit
able s e x u a l c o u n t e r p a r t to the h u s b a n d . T h i s s e e m s to b e c e r t a i n f r o m
the last v e r s e s o f the p a s s a g e .
98
99
100
101
97
Cf. HAUKE, Women in the Priesthood?, 201; LOADER, The Septuagint, Sexuality, and
The New Testament, 36.
98 According to 4Q416 2 iv 3 the wife's desire will be for her husband.
99 LOADER, The Septuagint, Sexuality, and The New Testament, 35-36, 35.
100 LOADER, The Septuagint, Sexuality, and The New Testament, 35-36. While in 4Q416 2
iii 21 the dominion of the man over his wife is emphasized, she is also a "helper". Cf.
CHAPMAN, "Marriage," 207.
101 In both the Hebrew and the Greek text.
78
I n the light o f t h e c o n t e n t o f 3 6 : 2 4 b ( 2 9 b ) o n e m i g h t a r g u e t h a t
3 6 : 2 5 b ( 3 0 b ) s h o u l d f o l l o w s i n c e the i n s e r t i o n o f 3 6 : 2 5 a ( 3 0 a ) s e e m s
s o m e w h a t u n n a t u r a l . 3 6 : 2 4 ( 2 9 ) s p e a k s a b o u t a m a n w h o h a s a w i f e as a
" h e l p e r " a n d "pillar o f s u p p o r t " . 3 6 : 2 5 ( 3 0 ) reads: " W i t h o u t a
f e n c e / h e d g e the v i n e y a r d w i l l b e d e s t r o y e d , a n d w i t h o u t a w o m a n a
homeless wanderer" (MS B);
a n d " W h e r e t h e r e is n o fence, the p r o p
e r t y w i l l b e p l u n d e r e d , a n d w h e r e t h e r e is n o w o m a n / w i f e , h e w i l l s i g h
as h e w a n d e r s " ( G I ) . A t first it s e e m s difficult to c o m p a r e a w i f e (a s u p
p o r t i n g pillar, 36:24[29]) w i t h the fence o f the v i n e y a r d ( 3 6 : 2 5 a [ 3 0 a ] , M S
B ; or " p r o p e r t y " , G I ) . T h e s e c o m p a r i s o n s , h o w e v e r , are n o t irrelevant.
T h e m a n as a w a n d e r e r a n d the d e s t r o y e d v i n e y a r d / p r o p e r t y m a y b e
r e l e v a n t i m a g e s o f r u i n a t i o n , i n c l u d i n g the r u i n a t i o n o f the life o f the
m a n , if h e b e c o m e s h o m e l e s s .
W r i g h t p o i n t s o u t that w i t h the t e r m
"131
( 3 6 : 2 5 b [ 3 0 b ] ) B e n Sira m a k e s a d e l i b e r a t e c o m p a r i s o n w i t h C a i n
( G e n 4:12.14) w h o is d o o m e d to b e a restless w a n d e r e r .
T h e last v e r s e o f the p a s s a g e reads: " W h o w i l l trust a t r o o p of sol
diers (ND^ "I1"U) that s k i p s f r o m city to city? S o is t h e m a n w h o h a s n o
nest, w h o settles w h e r e n i g h t sets i n " (36:26, M S B ) ; " F o r w h o w i l l trust
a swift r o b b e r that s k i p s f r o m city to city? S o is the m a n w h o h a s n o
n e s t a n d w h o l o d g e s w h e r e v e r n i g h t falls" (36:31, G I ) . T h e " t r o o p of
soldiers"
( M S B ) a n d the m a n w i t h o u t a n e s t ( h o m e ) are o n l y s i m i
lar i n that t h e y g o f r o m o n e p l a c e to t h e o t h e r a n d n e i t h e r o f t h e m is
reliable. T h e i m a g e o f the soldiers also s e e m s to c o n v e y the i d e a o f
p l u n d e r i n g . A l t h o u g h t h e r e is n o reference to a w o m a n / w i f e i n
3 6 : 2 6 ( 3 1 ) , it is p r o b a b l e that as s h e is the b e s t p o s s e s s i o n (36:24a[29a])
a n d s u i t i n g h e l p e r (36:24b [29b]) to h e r h u s b a n d , t h u s affecting h e r h u s
b a n d ' s life i n a p o s i t i v e w a y . It affects the m a n ' s life in a n e g a t i v e w a y
w h e n h e r s u p p o r t is m i s s i n g (36:26[31]).
Satlow, in his analysis of a Talmudic sugya concerning marriage
(b.Yebam. 6 2 b ) , p o i n t s o u t that a l m o s t e v e r y p r o o f text g i v e n i n the dis
c u s s i o n s o f v a r i o u s a s p e c t s o f m a r r i a g e w i t h i n t h e s u g y a is b a s e d o n
" t h e a p p e a r a n c e o f s o m e w o r d for ' h o u s e ' " , t h u s identifying a m a n ' s
h o u s e w i t h h i s wife, s u g g e s t i n g that m a r r i a g e is n o t o n l y a b o u t p r o 1 0 2
103
104
105
1 0 6
102 The subject is "a man".

103 Cf. the LXX addition in Prov 9:12 ("for he has forsaken the ways of his vineyard and
has caused the axles on his own farm to wander [TTTTAdvr|Tai from TTAavdw], he trav
els through a waterless wilderness and a land destined to drought, and gathers bar
renness with his hands", 9:12bc).
104 WRIGHT, No Small Difference, 148; see also SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 431.
105 Cf. Jer 18:22.
106 Cf. Sir 14:26a; Prov 27:8. ARCHER, Her Price is Beyond Rubies, 124, suggests the word
"nest" be understood as "wife".
79
c r e a t i o n b u t also a b o u t c r e a t i n g a h o u s e h o l d . W i v e s c a n b e s e e n as per
s o n s w h o h e l p to b u i l d u p a f a m i l y w i t h their sexuality, t h u s c r e a t i n g a
h o u s e h o l d for the h u s b a n d . I n the light o f this, the i m a g e o f the d e
s t r o y e d v i n e y a r d ( M S B ) or p r o p e r t y (GI) fits into the c o n t e x t i n Sir
3 6 : 2 1 ( 2 6 ) - 2 6 ( 3 1 ) . W i t h o u t a w o m a n a m a n is n o t a b l e to b u i l d u p the
family, or create a h o u s e h o l d , of w h i c h h e is the h e a d . H i s f a m i l y line is
not continued.
O n t h e o t h e r h a n d t h e r e m a y b e a n o t h e r i n t e r p r e t a t i o n o f the last
t w o v e r s e s o f the c o m m e n t . It w a s n o t e d a b o v e that t h e w i f e m a y b e a
m a t c h i n g h e l p e r , pillar o f s u p p o r t , or p a r t n e r i n a s e x u a l s e n s e . H e r
h u s b a n d w i l l h a v e s e x w i t h h e r rather t h a n w a n d e r a r o u n d , h a v i n g s e x
w h e r e v e r h e settles. A s such, t h e w i f e s t a n d s at t h e b o r d e r o f t h e p r o p
erty as the " s t r o n g e s t d e f e n c e " a g a i n s t t h e h u s b a n d ' s " s h a m e f u l ten
dencies".
T h i s w a y the H e b r e w t e r m "fortification" i n 3 6 : 2 4 ( 2 9 )
w o u l d fit the context. T h e m a n h i m s e l f w h o h a s n o s u c h " d e f e n c e " m a y
b e the c a u s e o f a r u i n e d p r o p e r t y , if h e e n g a g e s i n s e x u a l w r o n g d o i n g
w h e r e v e r a n d w h e n e v e r h e can. H e m a y w a n d e r from o n e h o u s e h o l d
to the other, a n d b y , p e r h a p s , e x t r a m a r i t a l i n t e r c o u r s e m a y c r o s s the
familial b o u n d a r i e s , this w a y d e s t r o y i n g o t h e r h o u s e h o l d s as w e l l . I n
this c o n t e x t the m a n m a y b e i n t e r p r e t e d as a p o t e n t i a l thief o f a n o t h e r
m a n ' s w i f e , a n i d e a e s p e c i a l l y r e l e v a n t to t h e i m a g e o f "swift r o b b e r "
i n the G r e e k text i n 3 6 : 3 1 a .
I n s u m m a r y , Sir 36:21 (26)-26(31) g i v e s o n e o f the m o s t e x t e n
sive d e s c r i p t i o n s o f a g o o d w i f e a n d a g o o d m a r i t a l r e l a t i o n s h i p . T h e
w r i t e r s o f b o t h text v e r s i o n s c o n s i d e r the b e a u t y o f a w o m a n i m p o r t a n t
i n s e l e c t i n g a w i f e (36:21 [26]). T h e i r s t a t e m e n t that the w i f e ' s b e a u t y , as
p a r t o f h e r sexuality, c a n b r i n g p l e a s u r e to the h u s b a n d a n d c a n satisfy,
e v e n s u r p a s s t h e d e s i r e h e m a y h a v e , is n o t e w o r t h y (36:22[27]). O n t h e
o n e h a n d it is a p o s i t i v e e x p r e s s i o n o f the a u t h o r ' s a n d the t r a n s l a t o r ' s
107
108
109
110
107 Cf. also SATLOW, Jewish Marriage in Antiquity, 5, and Philo, QG 1,26.
108 Cf. also CAMP, "Wife," 372.
109 The image of a potential thief who may steal the wife of another man is the idea of
LOADER, personal communication.
110 An attempt to correct the reading of M S C for Sir 36:26d is worth mentioning here.
The line runs as HOJ / TIC* "IWKD STnnn. BEENTJES, "Hermeneutics in the Book of
Ben Sira," 344-345, concludes that it is not possible to determine to which sentence
the word
belongs. For the remainder of the line BEENTJES, "Ben Sira 36,26d,"
355-359, offers the reading TDO^ PI^KD iT}")ftn which he translates as "He, however,
who reclines upon a wife, will sit down at table" (359). This way the M S C version of
Sir 36:26d would be in contrast not only to the reading of all other manuscripts and
the Greek version of 36:26d but also to the rest of the verse: as opposed to the troop
of soldiers or swift robbers and the man without a nest, the "man who has a wife to
recline upon will have a well-regulated life" (359).
80
a p p r e c i a t i o n for the w i f e ' s b e a u t y as p a r t o f h e r s e x u a l i t y . O n the o t h e r

h a n d , h o w e v e r , this c o m m e n t is fairly i s o l a t e d . W h e n G I u s e s t h e t e r m
(3or|66v Korr' auTOv (36:24[29]) e m p l o y e d i n G e n 2 : 1 8 , the e m p h a s i s is
n o t o n t h e inferiority o f the w i f e . S h e is a h e l p e r a n d a pillar o f s u p p o r t .
C o n s i d e r i n g that Sir 3 6 : 2 1 ( 2 6 ) - 2 4 ( 2 9 ) is a p o s i t i v e d e s c r i p t i o n o f m a r i t a l
r e l a t i o n s h i p , r e l a t i v e l y little is said a b o u t the s e x u a l side of m a r r i a g e .
E v e n t h o u g h it is l i k e l y that t h e last v e r s e s o f the p a s s a g e ( 3 6 : 2 5 [ 3 0 ] 2 6 [31]) also refer to the wife as a s u p p o r t a n d d e f e n c e a g a i n s t s t r a y i n g
a w a y i n a s e x u a l s e n s e , the e m p h a s i s is o n the n e g a t i v e c o n s e q u e n c e s o f
n o t h a v i n g that d e f e n c e . I n g e n e r a l t h e r e is r e l a t i v e l y little reflecting
p o s i t i v e attitudes to s e x u a l i t y i n r e l a t i o n to a real f e m i n i n e p e r s o n ,
c o m p a r e d to t h e detailed, erotic c o m m e n t s that c h a r a c t e r i z e the p o e m s
a b o u t w i s d o m to b e c o n s i d e r e d b e l o w i n c h a p t e r 5. It a p p e a r s that
w h e n it c o m e s to a real p e r s o n , b o t h B e n Sira a n d t h e translator, e s p e
cially the latter, o n l y s e l d o m d e p i c t a p o s i t i v e attitude t o w a r d s s e x u a l
ity, e v e n i n the c o n t e x t o f the licit r e l a t i o n s h i p of m a r r i a g e .
T h e last c o m m e n t to b e d e a l t w i t h r e g a r d i n g g o o d r e l a t i o n s b e t w e e n
h u s b a n d a n d w i f e is Sir 4 0 : 1 9 . 2 3 . T h e s e v e r s e s are f o u n d w i t h i n 4 0 : 1 4 1 : 1 3 . A g e n e r a l a n x i e t y a b o u t life c h a r a c t e r i z e s the B o o k o f B e n S i r a
111
a n d it finds a n e x p r e s s i o n i n 4 0 : 1 - 4 1 : 1 3 . T h e a n g u i s h o f h u m a n e x i s
t e n c e is the t h e m e o f 4 0 : 1 - 1 0 . T h e s a y i n g s o n p u n i s h m e n t s for w i c k e d
n e s s a n d w i c k e d p e o p l e (40:11-17) i n c l u d e t w o p o s i t i v e c o m m e n t s :
l o y a l t y (40:12), g o o d n e s s a n d r i g h t e o u s n e s s
(40:17) e n d u r e
forever.
H u m a n life still h a s its j o y s a c c o r d i n g to 4 0 : 1 7 - 2 8 w h e r e the t e a c h i n g s

c u l m i n a t e i n t h e t h e m e o f t h e fear o f the L o r d (verses 2 6 - 2 7 ) . 4 0 : 1 7 - 2 8 is
the i m m e d i a t e c o n t e x t o f Sir 4 0 : 1 9 . 2 3 . After a s h o r t s e c t i o n o n b e g g i n g
(40:28-30) c h a p t e r 4 1 d e a l s w i t h the i n e v i t a b l e d e a t h (41:1-4), the fate o f
the w i c k e d a n d their offspring (41:5-10) a n d t h e i m p o r t a n c e o f a g o o d
n a m e that lasts f o r e v e r (41:11-13).
Sir 40:19.23
MSB
19a A child and a city will establish a name,
19b but better than both is he who finds wisdom.
19c Cattle and plantation make a n a m e flourish,
19d but better than both is a devoted wife (Dp^m TON).
112
23 [] will lead/guide [ ] ,
113
111 COLLINS, "Marriage, Divorce, and Family," 142.

112 The only extant word in M S M in 40:19cd is
("flesh", "body", "self", also "flesh"
as "food"), which SKEHAN/DI LELLA, The Wisdom of Ben Sira, 463, 467, translate as
"person": "Cattle and orchards make a person flourish" (40:19c).
81
but better than both is a sensible wife (rf?TOQ TON).

GI
114
19a Children and the building of a city establish a name,

19d but above both is a woman/wife regarded blameless/without blemish
or defect (yuvr) o\m)[ioq Aoyi<^Tca).
23 A friend and a companion meet at the right time,
but above both is a wife with a husband (yuvr) |iT& avdpoq).
T h e i d e a that c h i l d r e n p l a y a n i m p o r t a n t r o l e i n p e r p e t u a t i n g o n e ' s
n a m e a p p e a r s i n Sir 1 6 : l - 3
a n d n o w r e c u r s i n 4 0 : 1 9 a as s u p p o r t e d b y
b o t h M S C a n d G I v e r s i o n s : a p e r s o n ' s n a m e m i g h t b e k n o w n for p o s
terity b y t h e n a m e h e l e a v e s to h i s children, b e it a g o o d or a b a d n a m e .
T h i s i d e a is e x p a n d e d h e r e b y t h e n o t i o n i n d i c a t e d i n t h e s e c o n d h a l f o f
40:19a: a city that is n a m e d after a p e r s o n m a y s e r v e t h e s a m e p u r p o s e
i n this c o n t e x t as the n a m e .
P l a c i n g w i s d o m (40:19b) a b o v e t h e t w o
i t e m s o f 4 0 : 1 9 a (child a n d city) as s o m e t h i n g m o r e d e s i r a b l e , m a y c o n
v e y the m e s s a g e that a m a n c a n b e r e m e m b e r e d the m o s t if h e w a s w i s e
i n h i s life. T h e line w h i c h affirms w i s d o m is m i s s i n g f r o m G I , as is
4 0 : 1 9 c , w h i c h is the first p a r t o f a n o t h e r c o m p a r i s o n ("cattle a n d p l a n t a
t i o n m a k e a n a m e f l o u r i s h " ) . T o g e t h e r w i t h the s e c o n d line (40:19d,
" b u t b e t t e r t h a n b o t h is a d e v o t e d w i f e " ; nptttn] TON") this c o m p a r i s o n
is s i m i l a r to the c o m m e n t o f P r o v 19:14, w h e r e t h e a u t h o r d i s t i n g u i s h e s
b e t w e e n w e a l t h a n d a s e n s i b l e wife. T h e latter s u g g e s t s that w e a l t h is
s o m e t h i n g b e n e f i c i a l to o n e , s o m e t h i n g o n e m a y c o u n t o n as a n i n h e r i
tance, b u t a s e n s i b l e w i f e is n o t so e a s y to a c q u i r e , for s h e is t h e gift o f
the L o r d . I n Sir 4 0 : 1 9 d ( M S C ) the attribute " s e n s i b l e " is n o t u s e d ; in
s t e a d the w o r d " d e v o t e d " is found. If, as i n d i c a t e d e a r l i e r , the w o r d
"INttt a n d n o t Dttt s t a n d s i n 4 0 : 1 9 c , t h e n it w o u l d r e a d "cattle a n d p l a n t a
t i o n m a k e a p e r s o n flourish". I n the light o f this a n d o f P r o v 19:14, Sir
4 0 : 1 9 c d w o u l d relate the i d e a that the d e v o t e d w i f e s u r p a s s e s e a r t h l y
riches, a n d m a k e s a p e r s o n " f l o u r i s h " as s h e is f r o m the L o r d . T h e
w o r d " d e v o t e d " h a s its o r i g i n i n ptttn, w h i c h m e a n s i n Q a l " t o b e at
t a c h e d t o " , or " t o l o v e " . W h i l e 4 0 : 1 9 d i n M S C s i m p l y m a k e s a state
m e n t a b o u t a w i f e w h o l o v e s h e r h u s b a n d , or is a t t a c h e d to h i m , 4 0 : 1 9 d
i n G I , d e p i c t s a w o m a n w h o is " r e g a r d e d b l a m e l e s s " or w i t h o u t defect
or b l e m i s h : " b u t a b o v e b o t h is a w o m a n / w i f e r e g a r d e d b l a m e 1 1 5
1 1 6
117
113 L E V I , Hebrew text, 49, reconstructs D[i7^ "Qm DPIIK] = " [ A friend and a companion]
... [at the right time]" for this line.
114 40:19bc is not extant in GI.
115 Cf. Deut 25:5-6.
116 S e e 2 S a m 5 : 9 .
117 See the footnote on the text above.
82
l e s s / w i t h o u t b l e m i s h or defect ( x a i UTTEP a\i^6iepa

yuvr| a|ica|ioq
A o y i ^ e T c a ) " . T h e w o r d a|ica|ioq ( " b l a m e l e s s " ) is frequently u s e d in the
L X X . M o s t o f the o c c u r r e n c e s are references to the sacrificial a n i m a l s in
the P e n t a t e u c h a n d to p e r s o n s w h o are w i t h o u t sin in the w i s d o m writ
ings. W h i l e w e c a n n o t d e t e r m i n e w h a t text the G r e e k translator h a d as
a s o u r c e text, w h e t h e r it is the text o f M S B as it is k n o w n n o w , or an
other, it is n o t e w o r t h y that the t w o texts h a v e different e m p h a s i s . T h e
H e b r e w t e x t ' s m a i n c o n c e r n is the r e l a t i o n s h i p o f the wife a n d the h u s
b a n d . T h e G r e e k is c o n c e r n e d w i t h a n attribute or virtue o f the wife,
n a m e l y h e r b l a m e l e s s n e s s . W h a t the a u t h o r o f the G r e e k text h a d in
m i n d is n o t specified; w h a t t r a n s g r e s s i o n s the wife d i d n o t c o m m i t is
n o t clear. T h e s e t r a n s g r e s s i o n s c o u l d i n c l u d e a n u m b e r o f things, in
c l u d i n g t h o s e o f s e x u a l n a t u r e . F r o m the h u s b a n d ' s p o i n t o f v i e w a wife
m a y b e w i t h o u t b l e m i s h if she h a s n o t b e e n unfaithful to h i m .
Sir 40:23 h a s different v e r s i o n s in M S B a n d GI: " [ A friend a n d a
c o m p a n i o n ] will l e a d / g u i d e [at the right t i m e ] , b u t b e t t e r t h a n b o t h is a
sensible wife (rf?DU7B TON)", ( M S B ) ; " A friend a n d a c o m p a n i o n m e e t
at the right t i m e , b u t a b o v e b o t h is a wife w i t h a h u s b a n d (yuvr| |iTd
a v S p o c J " ( G I ) . T h i s v e r s e in M S B h a s the s a m e t e r m as P r o v 19:14
(rf?DtttB TON). In Sir 40:23 h a v i n g a s e n s i b l e wife s u r p a s s e s the g u i d
a n c e (from in3, " g u i d e " ) of friend a n d c o m p a n i o n . G I e m p l o y s a differ
ent w o r d (&TTavTdw), " m e e t " or " c o m e n e a r " i n s t e a d o f " l e a d " / " g u i d e " .
For " s e n s i b l e w i f e " it h a s " a wife w i t h a h u s b a n d " . W h e t h e r the transla
tor f o u n d it h a r d to a c c e p t that a s e n s i b l e wife for the h u s b a n d is m o r e
v a l u a b l e t h a n the g u i d a n c e o f friends c a n o n l y b e s u r m i s e d . T h e c o m
m e n t "but a b o v e b o t h is a wife w i t h a h u s b a n d " is also p u z z l i n g . T h e
a u t h o r m a y s i m p l y v a l u e the m a r i t a l relation b e t w e e n w o m a n a n d
m a n , or e m p h a s i s e the wife as solely w i t h h e r h u s b a n d , n o t straying a n d
l o o k i n g for a n e n c o u n t e r w i t h a n o t h e r m a n . T h i s c o u l d also e x p l a i n
4 0 : 1 9 d in GI: a wife is b l a m e l e s s as s h e solely b e l o n g s to h e r h u s b a n d .
This, h o w e v e r , is o n l y a conjecture.
N e v e r t h e l e s s , m a r r i a g e r e c e i v e s attention a n d p o s i t i v e e v a l u a t i o n in
these s a y i n g s , since their tertiary e l e m e n t t w i c e c o n c e r n s w i v e s (40:19d,
23b, in b o t h v e r s i o n s ) , a n d in 4 0 : 1 9 b ( M S B ) finding w i s d o m m a y b e
p a r a l l e l e d w i t h a d e v o t e d wife in 4 0 : 1 9 d ( M S B ) . It a p p e a r s true, as
R e y m o n d argues, that t h e tertiary e l e m e n t is m o r a l l y s u p e r i o r to the
preceding elements. These comparisons connect moral behaviour "with
a j o y o u s , s e c u r e a n d profitable l i f e " . G I e s p e c i a l l y m a y u n d e r l i n e this
w i t h its i d e a o f a b l a m e l e s s wife (40:19d). T h e p a s s a g e s u g g e s t s that
118
118 R E Y M O N D , "Sirach 40,18-27 as Tob-Spruch'," 91-92.
83
l i v i n g w i t h a s e n s i b l e ( H e b r e w ) , r e s p e c t a b l e (or b l a m e l e s s , G r e e k ) wife,
w h o is d e v o t e d only (?) to h e r h u s b a n d , is o f s u r p a s s i n g v a l u e .
3.2 Wicked wives and bad marriages

Sir 7:19.26 are the first c o m m e n t s to b e t r e a t e d h e r e . E v e n t h o u g h Sir
7:19 h a s a p o s i t i v e e x h o r t a t i o n , it will b e s h o w n b e l o w that in the light
of 7:26 e v e n the m e s s a g e o f 7:19 m a y n o t b e as p o s i t i v e as it s e e m s .
T h e r e f o r e t h e s e v e r s e s are b o t h i n c l u d e d in this s u b c h a p t e r . A s n o t e d in
c h a p t e r 1 Sir 7:18-26 c o n c e r n s a p e r s o n ' s r e s p o n s i b i l i t y t o w a r d s friends
(7:18), h o u s e h o l d , i n c l u d i n g s e r v a n t s (7:20-21), cattle (7:22) a n d f a m i l y
m e m b e r s : c h i l d r e n in 7:23-25 a n d wife in 7:19.26.
Sir 7:19.26
MSA
19 D o not reject/despise (ONQH *?N) a sensible wife (rf?TOQ
for her grace is above corals (DT3DQ ]n DDIID")).
119
TON),
120
26 D o you have a wife ("[*? TON)? D o not abhor her (mOTD *?N).
But do not trust a wife who is hated (J"Q "|QND *?N nN"TO"l).
GI
19 D o not depart (|if| acrr6xi) from a wise and good wife (yuvaiKoc, ao^x\q
Kca ayaGfjc,),
for her grace (xapi<;) is above gold.
121
26 D o you have a wife who pleases you (lit. who is according to your soul)
(yuvi] a o i c m v KOCTOC ipuxiiv)? D o not cast her out (|if| EKpdArjc, auTr^v);
but do not trust yourself to one who is hated (KCU |iiaou|ivr] |irj
|iTTiaTuar](; aauTOv).
It is m o s t p r o b a b l e that in 7:19 the H i p h i l fern, participle f o r m (rf?DU7B)

of the v e r b
is u s e d to d e n o t e " s e n s i b l e " , " w i s e " . It is, h o w e v e r , n o t
specified further as to w h a t b e i n g s e n s i b l e or w i s e m e a n s . T h e transla
t i o n oo(^f\q in the G I v e r s i o n also s u p p o r t s it. T h e t e r m
TON
is
p a r t o f B e n S i r a ' s v o c a b u l a r y . H e u s e s it in 2 5 : 8 c
a n d in 40:23 for
122
119 Translation issues regarding this term in the Hebrew original will be discussed in
detail in the content.
120 The term ]PI roiti may be a subjective attribute such as "kindness" or "favour", or an
objective one, such as "beauty". This will affect the interpretation of Sir 7:19, and
therefore more detailed discussion will follow in the content.
121 Similarly to the expression ]PI
x^P ^
l s have various interpretations. See
the discussion.
122 Reconstructed text; see the text in chapter 3.1.
1
84
" s e n s i b l e w i f e " . T h e e x p r e s s i o n is also e m p l o y e d in P r o v 19:14. B o t h i n

Sir 40:23 a n d in P r o v 1 9 : 1 4 " s e n s i b l e w i f e " is p a r t of a c o m p a r i s o n , a n d
if t h e w o r d " s e n s i b l e " is a c c e p t e d i n Sir 7:19, t h e c a s e is similar. I n t h e
latter s h e is c o m p a r e d w i t h " c o r a l s " ( M S A ) . E v e n t h o u g h
i n the
Piel fern, p a r t i c i p l e f o r m o f the v e r b
can m e a n "to prove barren",
the o n l y o t h e r e x p l i c i t reference to a m a r r i e d w o m a n b e i n g b a r r e n i n
B e n S i r a ' s w o r k is i n t h e G I v e r s i o n o f Sir 4 2 : 1 0 d , a m o n g t h e a n x i e t i e s of
a father for h i s d a u g h t e r , w h e r e S k e h a n / D i L e i l a r e s t o r e the text o f M S
M o n the b a s i s o f G I to refer to " b a r r e n n e s s " , u s i n g t h e v e r b
He
also offers the s a m e w o r d for " c h i l d l e s s " i n Sir 4 2 : 9 d , w h e r e b o t h M S B
and GI have "hated".
N e v e r t h e l e s s , n o w h e r e i n t h e b o o k o f B e n Sira
is the w o r d
a s s o c i a t e d w i t h the i d e a o f " b a r r e n n e s s " , therefore
the r e a d i n g " b a r r e n " for
i n Sir 7:19 s e e m s u n l i k e l y .
It s h o u l d also b e n o t e d that w h e r e M S A h a s " D o n o t r e j e c t / d e s p i s e
(ONBn *?N) a s e n s i b l e w i f e (rf?DWQTON)"for 7:19a, G I r e n d e r s " D o n o t
d e p a r t (|ir| OLOTOXEI) f r o m a w i s e a n d g o o d w i f e ( y u v a i K o q oorjg KCU
dya6fjq)", a d d i n g a n o t h e r attribute o f the w i f e (dya6fjq, " g o o d " ) to
aoc()fjq ( " w i s e " , " s e n s i b l e " ) . T r e n c h a r d sees it as the t r a n s l a t o r failing to
u n d e r s t a n d the w o r d s ]U rQIDl i n 7:19b as a u n i t a n d t a k i n g rQIDl as
p a r t o f a m o d i f i e r o fTON(miDl
TON
= "a sensible and good
wife").
T h i s is n o t i m p o s s i b l e . It w o u l d not, h o w e v e r , b e t h e o n l y c a s e
w h e r e t h e G r e e k t r a n s l a t o r a d d s the w o r d dya6fjq to the H e b r e w text.
T h e t e r m []N HD* i n Sir 2 6 : 1 6 b ( M S C ) is m u t i l a t e d , w h e r e []N is r e c o n
s t r u c t e d to r e a d TON ( " w i f e " ) , r e s u l t i n g i n the f o l l o w i n g translation:
" a beautiful w i f e " . G I r e a d s KoXXoq dya6fjq y u v a i K o q (= " t h e b e a u t y o f
a g o o d w i f e " ) . W e m a y a t t e m p t to find the r e a s o n for t h e s e a d d i t i o n s if
w e t u r n to the i n t e r p r e t a t i o n o f the t e r m s ]U rQIDl i n the H e b r e w a n d
Xocpiq i n t h e G r e e k text o f Sir 7:19b. I n b o t h c a s e s their m e a n i n g " g r a c e "
c a n d e n o t e o b j e c t i v e qualities that a d d d e l i g h t or p l e a s u r e , s u c h as
c h a r m , a t t r a c t i v e n e s s , or s u b j e c t i v e qualities s u c h as g o o d w i l l or fa
vour.
T h e a d d i t i o n o f the attribute " g o o d " i n the G r e e k o f b o t h Sir
7:19 a n d 2 6 : 1 6 m a y h a v e t h e p u r p o s e o f e m p h a s i z i n g that it is the s u b
j e c t i v e q u a l i t y o f the w i f e that is d e s i r a b l e . E s p e c i a l l y i n the latter, t h e
e x p r e s s i o n " a beautiful w i f e " w o u l d h a v e b e e n sufficient o n its o w n .
I n Sir 7:19 the c a s e is m o r e c o m p l i c a t e d , t h o u g h similar. I n the H e
b r e w o r i g i n a l the w o r d " g r a c e " m a y h a v e referred to b o t h o b j e c t i v e a n d
123
124
125
126
127
123 In some cases it also means "make childless" in Piel.
124
125
126
127
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 479, 480.

See TRENCHARD, Ben Sira's View, 9,189, n. 20.
]PI rOlD in Nah 3:4 is more likely to belong to the first group describing the charms
of the prostitute Nineveh negatively.
85
subjective qualities. T h e r e f o r e it m a y h a v e c o n v e y e d the i d e a t h a t a

s e n s i b l e w i f e c a n b e beautiful at the s a m e t i m e , o r that the s e n s i b l e w i f e
h a s g o o d w i l l or favour. I n n e i t h e r c a s e d o e s it s e e m to b e n e c e s s a r y to
a d d t h e attribute " g o o d " . I n s u m m a r y , if the a d d i t i o n o f dya6fjq i n b o t h
Sir 7:19 a n d 2 6 : 1 6 w a s deliberate, t h e n w e m a y a s s u m e that the G r e e k
t r a n s l a t o r w a s e s p e c i a l l y c o n c e r n e d w i t h the g o o d n e s s o f the wife, as if
to s a y that b e a u t y s h o u l d n o t b e p r a i s e d i n its o w n right. W h a t g o o d
n e s s m e a n s e x a c t l y c a n b e d e d u c e d , if at all, o n l y from the c o n t e x t o f
the a c t u a l p a s s a g e s .
In t h e i n t e r p r e t a t i o n o f the t e r m s " r e j e c t " or " d e s p i s e " (ONBn) a n d
" d e p a r t f r o m " (OLOTOXEI) Sir 7:26 m a y assist us, since it h a s a s i m i l a r
c o n c e r n . T h e H e b r e w a n d G r e e k v e r s i o n s o f the text o f 7:26 differ at
t w o p o i n t s . Firstly, M S A reads: " D o y o u h a v e a w i f e ("J ? TON)? D o n o t
a b h o r h e r (rQS?nn *?N). B u t d o n o t trust a w i f e w h o is h a t e d (PQ "[OND
nNUUn)". G I r e n d e r s it as " D o y o u h a v e a w i f e who pleases you (lit.
w h o is a c c o r d i n g to y o u r s o u l ) (yvvr\ ooi konv K a r a ^ u x n v ) ? D o n o t
cast h e r o u t (|ir| K(3dAnq a6ir\v); b u t d o n o t trust y o u r s e l f to o n e w h o is
1
h a t e d (iced | i i a o u | i v n |ir| |iTTiaTuanq a a u T O v ) " . It s e e m s t h a t t h e e x
h o r t a t i o n " d o n o t cast h e r o u t " o n l y a p p l i e s to a w i f e who pleases h e r

h u s b a n d , b u t i n o t h e r c a s e s c a s t i n g h e r o u t m a y b e justified. O n e c a n
o n l y s u r m i s e w h a t c o n s t i t u t e s a r e a s o n for c a s t i n g o u t a wife. S e c o n d l y ,
t h e H e b r e w o r i g i n a l u s e s DS7nn f r o m
w h i c h m e a n s " a b h o r " or
"treat as rQS7in" ( " a b o m i n a t i o n " ) .
T h e u s u a l w o r d b e h i n d K(3dAAw
("to cast o u t " ) i n t h e H e b r e w B i b l e is tiTI! a n d n o t 2VT).
A l s o the
c o m m e n t " D o y o u have a wife? D o not abhor her" seems either incom
p l e t e or illogical. W h y w o u l d a h u s b a n d a b h o r a w i f e w i t h o u t a n y o b
v i o u s r e a s o n ? E i t h e r s o m e t h i n g r e g a r d i n g t h e qualities o f the w i f e is
m i s s i n g h e r e or B e n Sira a s s u m e d a n e x c e e d i n g l y n e g a t i v e attitude
t o w a r d s w i v e s o n the p a r t o f h i s r e a d e r s . I n a n y case, the c h o i c e o f the
H e b r e w w o r d DS?nn is p u z z l i n g . T h e G r e e k text for this line d e p a r t s
f r o m the H e b r e w . It e m p l o y s K(3dAAw ("to cast o u t " ) , t h e w o r d u s e d for
d i v o r c e i n the L X X .
It s e e m s that the i d e a o f d i v o r c e is p r e s e n t i n the
v e r s e , e v e n if it is e x p r e s s e d i n a n e g a t i o n .
Sir 7:26b is a m b i g u o u s . T h e text literally says: " b u t d o n o t trust a
wife w h o is h a t e d " ( M S A ) .
C o l l i n s n o t e s that t h e w o r d " h a t e d " is
u s e d to d e n o t e " d i v o r c e " in E l e p h a n t i n e d o c u m e n t s .
Ins t o n e - B r e w e r ,
128
129
1 3 0
1 3 1
132
128 KOEHLER/BAUMGARTNER, Lexicon, 1035.

129 Win appears in Lev 21:7.14; 22:13; N u m 30:10; Ezek 44:22; 4Q159 2-4.10; CD 13.17.
n*?W is the term for divorce in Deut 22:19.29; 24:1.3.4; Isa 50:1.
130 Lev 21:7.14; 22:13; N u m 30:10; Ezek 44:22.
131 GI does not differ significantly.
132 COLLINS, Jewish Wisdom, 66. The root
is used in Deut 21:15-17; 22:13-21; 24:1-4.
86
in h i s e x a m i n a t i o n o f P a p y r u s S e ' e l i m 13 f r o m the e a r l y s e c o n d c e n t u r y
C.E., cites the E l e p h a n t i n e d o c u m e n t s , w h e r e t h e d i v o r c e c l a u s e is actu
ally w r i t t e n into the m a r r i a g e contract, a c c o r d i n g to w h i c h h u s b a n d
a n d wife " c o u l d d i v o r c e e a c h o t h e r b y p u b l i c l y stating that t h e y ' h a t e '
their p a r t n e r a n d p a y i n g t h e m c o m p e n s a t i o n " . I n s t o n e - B r e w e r c o n
c l u d e s that this f o r m o f d i v o r c e , p r a c t i s e d as far b a c k as t h e fifth c e n
t u r y B . C . E . , m a y h a v e i n f l u e n c e d the later P a p y r u s S e ' e l i m 1 3 .
In
c o n n e c t i n g Sir 7:26b w i t h the l a n g u a g e o f the E l e p h a n t i n e d o c u m e n t s
C o l l i n s r e n d e r s it: " d o n o t trust a w o m a n w h o is d i v o r c e d " .
Hence
B e n S i r a ' s a d v i c e c o u l d b e , a c c o r d i n g to C o l l i n s : " B e s l o w to d i v o r c e ,
b u t d o n o t trust a w o m a n y o u h a v e sent a w a y " .
W h i l e this is o n l y
o n e i n t e r p r e t a t i o n o f Sir 7:26b, it is p o s s i b l e . F i n a l l y , 7:26b c o u l d also
mean: "do not marry a divorcee".
1 3 3
134
1 3 5
136
If 7:26b is a b o u t a w o m a n w h o is d i v o r c e d a n d if she is r e m a r r i e d ,
w h i c h is n o t stated, a n d is o n l y c o n j e c t u r e d at best, t h e c o n c e r n o f the
w r i t e r m a y b e that s u c h a w o m a n c a n n o t b e t r u s t e d a n y m o r e . A l s o if
o n e a s s u m e s that, as s u g g e s t e d a b o v e , the text o f 7:26a is i n c o m p l e t e ,
a n d that the c o m p l e t e original w o u l d h a v e r e a d " D o y o u h a v e a di
vorced w i f e ? D o n o t a b h o r h e r " , t h e a d v i c e o f t h e w h o l e of the v e r s e
c o u l d b e : " I f y o u h a v e a d i v o r c e d wife, d o n o t treat h e r as a n a b o m i n a
tion, b u t d o n o t trust h e r " . T h e p r o b l e m w i t h this v e r s i o n is firstly that
it is n o t clear w h a t o t h e r o p t i o n is left for the h u s b a n d , s i n c e m a r r i a g e
w i t h a n u n t r u s t w o r t h y w o m a n is difficult, a n d s e c o n d l y , that it is
merely a conjecture.
E v e n if the t r a n s l a t i o n o f 7:26b d o e s n o t e x p l i c i t l y call for d i v o r c e ,
s t a y i n g w i t h a w i f e w h o is n o t t r u s t e d is p r o b l e m a t i c in a n y c o n t e x t .
Several other c o m m e n t s describe the husband's relationship with a
wife w h o for v a r i o u s r e a s o n s is b a d or w i c k e d . Sir 7:19 a d v i s e s the
r e a d e r n o t to reject ( M S A ) a s e n s i b l e wife, or n o t to d e p a r t f r o m a sen137
133 INSTONE-BREWER, "Jewish Women Divorcing Their Husbands," 354.

134 COLLINS, Jewish Wisdom, 66.
136 SAUER, Jesus Sirach/Ben Sira, 90, even suggests the word H K W to be translated as
"Nebenbuhlerin", or "rival". In this case the "hated" wife could be the one ne
glected, or not preferred. Cf. Gen 29:31.33; Deut 21:15-17; see CALDUCH-BENAGES,
"Divorce in Ben Sira," 87-88. Conversely, there are suggestions that in the case of the
loved and hated woman in Deut 21:15-17 H K l ^ actually means "divorced woman".
See RABINOWITZ, "Marriage Contracts in Ancient Egypt," 92.
137 It is not the task of this work to interpret what the term "she has been defiled"
means in Deut 24:4, in other words whether it is the same pollution as the shameful
matter of Deut 24:1 for which the wife has been sent away, or something that hap
pened after the divorce. A possible interpretation is provided by LOADER, Septua
gint, 72-75.
87
sible a n d g o o d wife ( G I ) . I n the light o f this 7:26b m a y b e i n t e r p r e t e d as

s a y i n g that if s h e is n o t s e n s i b l e , s h e m a y b e r e j e c t e d e v e n if that is n o t
s p e l l e d o u t clearly. T h i s w a y e v e n 7:19 c o u l d b e t a k e n as a r e f e r e n c e to
the act o f d i v o r c e e v e n t h o u g h its u s u a l t e r m s are n o t u s e d h e r e . T h e
o n e s that are e m p l o y e d (ONBn a n d OLOTOXEI) s u g g e s t r e j e c t i o n or t u r n i n g
a w a y . W h a t their e x a c t m e a n i n g is, or w h y B e n Sira a n d the t r a n s l a t o r
h a v e c h o s e n t h e m , is n o t c e r t a i n .
138
The
most
extensive
passage
that
Ben
Sira
devotes
to
wicked
w o m e n / w i v e s c a n b e f o u n d i n 2 5 : 1 3 - 2 6 . It f o l l o w s 25:1-11 c o n t a i n i n g
three of B e n Sira's numerical proverbs, and precedes 26:1-27 treating
various types of w o m e n and marriage.
139
Sir 25:13-26
MSC
140
13 Any wound but not [like a wound o f ] the heart,

any wickedness (Hin) but not [like the wickedness of a woman]
([TON ntf]"D).
17 The wickedness of a woman (TON i n ) blackens her appearance,
and darkens [ ] lit. to that of a bear.
18 Among neighbours her husband sits
and sighs unawares (lit. without his sensing).
19 Little wickedness can be compared to (lit. is like) the wickedness of a
woman (TON TO"ID n m WU),
may the sinner's lot fall upon her.
20 Like an ascent [],
[] wife [ ] .
141
142
1 4 3
144
14
146
138 The only other occurrence of &aTOXw in the LXX is in Sir 8:9.
139 BEENTJES, "Hermeneutics in the Book of Ben Sira," 342-344, argues that the com
piler of MS C has organized the text of Leafs V and VI with a preconceived purpose.
All the extant verses here treat the theme of wife (Sir 25:8.13.17-24; 26:1-3.13.15-17;
36:22-26).
140 It is based on the reconstruction of LEVI, Hebrew Text, 27: [DDftp.
141 Restored by LEVI, Hebrew Text, 27.
142 The word
does not fit into verse 17a. SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 343, 346, consider it as belonging to 25:18a on the basis of GI, Syr. and MS C.
The term behind "appearance" (i"IK")ft) is taken from LEVI, Hebrew Text, 27. BEENT
JES, Ben Sira in Hebrew, 98, has UÎU.
143 Instead of 1[]D the text should read mD ("her face"). Cf. GI and TRENCHARD, Ben
Sira's View, 237, n. 44.
144 TRENCHARD, Ben Sira's View, 58, 238, n. 51, includes
("bitter") at the end of the
line.
145 This word is taken from LEVI, Hebrew Text, 27. BEENTJES, Ben Sira in Hebrew, 98, has
HSTD.
88

147
1 4 8
21 Do not fall (*?"IDD *?N) [through the beauty of] ( [ ^ D ] )

a woman,
and [do not d e s i r e ] her possessions (lit. what she has/owns).
149
22 For through [] shame:
150
a wife who supports (lit. maintains) her husband

23 Feeble hands [and stumbling/tottering] knees
151
(is) a wife who does not make her husband happy (lit. does not call her
husband happy).
24 From a woman is the beginning of sin,
and on her account we all die (lit. we die together).
GI
13 Any wound but not a wound of the heart,
and any wickedness but not the wickedness of a woman/wife (TTOvr)piav
yuvaiKoc,).
14 Any affliction but not the affliction from those who hate ( l i i a o u v T c o v ) ,
and any vengeance but not the vengeance of enemies (exOpwv).
15 There is no head (K(J>aAf|) above the head of a snake (K(J>aAf| otyEwq),
and there is no anger (6u|i6(;) above the anger of a woman/wife (6u|i6v
yuvaiKoc,).
152
146 The reconstructed text of LEVI, Hebrew Text, 27, agrees with GI in the first half of the
verse, it slightly differs in the second half: ["[ft WVb
TWX [ p p t *?}"Q *?1F1]
PtoftD ("Like an ascent of [sand to the foot of the aged, so is] [a garrulous] wife [to a
man who lit. is depressed/grows poor])". BEENTJES, Ben Sira in Hebrew, 98, has "]Q
WVb
DWK WW WVb ptn if?SttD ("Like a strong ascent to the aged man, a
garrulous woman to a man who is lit. depressed/grows poor"). The term "pft literally
means "be depressed", "grow poor"; KOEHLER/BAUMGARTNER, Lexicon, 502. It
occurs in Lev 25:47; 27:8 where the emphasis is on Israelites being poor, in financial
difficulty or without financial means. While both a depressed or financially husband
may find it hard to live with a garrulous wife, the parallel is not as sharp as it is in GI
with garrulous wife and quiet husband. The word
("poor", "humble"), used by
Ben Sira in 4:1.3.8; 10:14; 31(34):4, offered by TRENCHARD, Ben Sira's View, 241, n.
62, for *]Q is not much more helpful either.
147 TRENCHARD, Ben Sira's View, 58, 242, n. 66, supports "D*? as a parallel to
which
terms are used in Sir 9:31.11. He reads: "And do not be caught because of her posses
sions."
148 Read with LEVI, Hebrew Text, 27: p D ^ ] "through the beauty of". BEENTJES, Ben Sira
in Hebrew, 98, has ^DV.
149 Read with LEVI, Hebrew Text, 27, who restores 1[nnn *?K]. BEENTJES, Ben Sira in
Hebrew, 98, has TiUTi.
150 The text is mutilated: T)W2 [ ] mSH "O. The word iTISn ("through") does not fit
here. LEVI, Hebrew Text, 27, assumes either Til'lV ("work", "labour", "slavery") or
n"Q}7 ("anger") as the correct reading. In the former case the line reads: TW2
fTO
rrns? ^ ("for harsh is the slavery and great the shame"). SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 343, have: "Harsh is the slavery, great the shame".
151 Read the reconstructed text with LEVI, Hebrew Text, 28: "|V?Wp1]
152 TRENCHARD, Ben Sira's View, 58, 235-236, n. 31-34, offers the following translation:
"There is no head worse than the head of a snake, and there is no wrath worse than
89
161 would rather dwell with a lion and a dragon

than dwell with an evil woman (yuvaiKoc, TTOvripac,).
17 A woman's wickedness (TTOvr|pia yuvaiKoc,) changes her appearance
and darkens her face like a bear.
18 Among his neighbours her husband will recline
and involuntarily sighed bitterly.
19 All wickedness is little compared to the wickedness of a woman,
may a sinner's lot befall her.
20 A sandy ascent to the feet of the aged,
so is a garrulous wife to a quiet/gentle husband.
21 Do not fall down (|if| TTpoaTTearjc;) upon a woman's beauty (ETTI KaX'Xoq
yuvaiKoc,),
and do not desire a woman (KCU yuvdiKa |if| buTToGiiaric,).
22 (It is) anger and impudence and great disgrace
when a wife supports her husband.
23ab Dejected heart and a saddened face
and a wound of the heart (is) an evil wife (yuvr] TTOvr|pd);
23cd drooping hands and weak knees who will not make her husband happy/will not call her husband happy.
24 From a woman (is) the beginning of sin
and through her we all die.
25 Do not allow an outlet to water,
nor boldness (TTapprjaiav) in an evil wife (yuvaiKi TTOvripa).
26 If she does not go as you direct (or: according to your hands, KOCTOC
XeTpdc, a o u ) ,
cut her off from your flesh (and T W V aapKwv a o u & T T O T | i a u T ^ v ) .
153
A l t h o u g h n o w o m a n or w i f e is e x p l i c i t l y m e n t i o n e d i n t h e first h a l f o f
2 5 : 1 3 , it is c l e a r that it is the w i c k e d w i f e o f v e r s e 1 3 b that c a u s e s the
w o u n d o f the h e a r t (TTAnyr|v K a p S i a q , G I ) for the h u s b a n d i n v e r s e 13a.
B y i m p l i c a t i o n s u c h w o u n d s u r p a s s e s all o t h e r w o u n d s for w h i c h t h e
a u t h o r u s e s the w o r d TTAnyfy
54
apparently even the w o u n d
of the
the wrath of a wife" (25:15), where he sees 25:15 (with the image of a snake and the
mention of a woman) and 25:24 as references to Gen 3:1-15. SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 343, 346, assume the second meaning of the noun
("poi
son", also Wl) and not the first one ("head") as Trenchard does in 25:15a behind
GFs K(|)aAr) ("head"), and HEP! ("venom") behind G F s 0u|i6g ("anger") in 25:15b.
Both Hebrew terms are used in Deut 32:33. Skehan/Di Leila take GI as a misunder
standing and give the following reading: "No poison worse than that of a serpent,
no venom greater than that of a woman."
153 G 248 adds: "give and send (her) away"; also see the extended Syriac version of it:
"give to her and send her from your house"; TRENCHARD, Ben Sira's View, 245, n.
87. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, 346, also include the following
idea: "cut her away from your flesh with a bill of divorce".
154 Sir 21:3; 22:22; 25:13 (twice); 25:23; 27:25; 28:17 (twice).
90

155
t o n g u e i n 28:17.
T h e t e r m w i c k e d n e s s o f a w i f e / w o m a n is u s e d t h r e e
t i m e s t h r o u g h o u t the p a s s a g e ([TON TOp, 2 5 : 1 3 ; TON J H , 25:17; TON

n S H , 2 5 : 1 9 ) . W i c k e d n e s s is u s u a l l y n o t s p e c i f i e d b u t s e e m s to b e u s e d i n
a fairly b r o a d s e n s e . O n l y s o m e t i m e s c a n w e g a t h e r s o m e i d e a s f r o m
the c o n t e x t , as w i l l b e seen. 2 5 : 1 4 is n o t e x t a n t i n H e b r e w . T r e n c h a r d
c o n s i d e r s the t e r m s " t h o s e w h o h a t e " (25:14a) a n d " e n e m i e s " (25:14b)
as a n o t h e r set o f r e f e r e n c e s to w i c k e d w i v e s . H e also a r g u e s that 2 5 : 1 5 ,
a l o n g w i t h 2 5 : 2 4 , w a s i n f l u e n c e d b y G e n 3:1-15, w i t h o u t
what he means b y the "wrath of a w i f e " .
specifying
1 5 6
It is n o t c e r t a i n h o w e v e r that 2 5 : 1 5 is a r e f e r e n c e to E v e ' s t r a n s g r e s
s i o n i n G e n 3:15. If w e t a k e Sir 2 5 : 1 4 - 1 5 as a u n i t it m a y b e a n o t h e r ref
e r e n c e to p o l y g y n y ,
157
w h e r e the "affliction" a n d " v e n g e a n c e " o f the
w i v e s , w h o c a n n o t get a l o n g a n d b e c o m e e a c h o t h e r ' s e n e m i e s , w o u l d
affect n o t o n l y t h e m b u t a l s o the h u s b a n d : " A n y affliction b u t n o t t h e
affliction from t h o s e w h o h a t e ( | i i a o u v T w v ) , a n d a n y v e n g e a n c e b u t n o t
the v e n g e a n c e o f e n e m i e s ( e x ^ P ^ v ) . T h e r e is n o h e a d (K(|)aAr|) a b o v e the
h e a d o f a s n a k e (K(|)aAr| o ^ e w c j , a n d t h e r e is n o a n g e r (6u|i6cJ a b o v e the
anger of a woman/wife
(6u|i6v y u v a i K O c J " ( v e r s e s 1 4 - 1 5 ) . S k e h a n / D i
L e i l a ' s r e a d i n g c o u l d w e l l d e s c r i b e t h e r i v a l r y a n d j e a l o u s y b e t w e e n the
w i v e s as w o r s e t h a n t h e p o i s o n o f the serpent: " N o p o i s o n w o r s e t h a n
that o f a serpent, n o v e n o m g r e a t e r t h a n that o f a w o m a n " .
1 5 8
Polygyny
is c e r t a i n l y a n o p t i o n i n i n t e r p r e t i n g t h e s e v e r s e s .
Sir 2 5 : 1 6 w i t h its a n i m a l c o m p a r i s o n s p e a k s for itself: " I w o u l d
r a t h e r d w e l l w i t h a l i o n a n d a d r a g o n t h a n d w e l l w i t h a n evil w o m a n
(yuvaiKoq
TTOvnp&cJ". A s i m i l a r i d e a is f o u n d in P r o v 2 1 : 9 . 1 9 ; 25:24.
W h i l e l i v i n g i n a d e s e r t ( P r o v 21:19) or o n a c o r n e r o f the r o o f ( P r o v
2 1 : 9 ; 25:24) is h a r d , it is p o s s i b l e . T h e c o m p a r i s o n s i n Sir 2 5 : 1 6 v i v i d l y
d e s c r i b e the i m p o s s i b i l i t y o f l i v i n g w i t h a n evil w i f e a n d so it is to b e
a v o i d e d at a n y cost. T h i s w a y B e n S i r a g o e s e v e n b e y o n d the P r o v e r b s
idea. T h e t e r m evil w o m a n / w i f e ( y u v a i K o q TTOvnp&cJ is, s i m i l a r l y to the
"wickedness of wife/woman",
characteristic of B e n Sira who,
apart
f r o m the p r e s e n t c o n t e x t (25:16), e m p l o y s it i n 25:25 (yuvcaid TTOvnpa),

26:7 (yuvr] TTOvnpa) a n d i n 4 2 : 6 a (yuvcaid TTOvnpa, or PISH TON i n M S B ,
the o n l y e x t a n t H e b r e w v e r s i o n for the t e r m ) . It is n o t u s e d i n the H e
brew Bible.
159
T h e h e a r t a c h e or w o u n d o f a h u s b a n d l i v i n g i n s u c h a m a r r i a g e
finds
155
156
157
158
159
another
e x p r e s s i o n i n Sir 25:17.
T h e verse either
Cf. EGGER-WENZEL, '"Harte Knechtschaft'," 25-26.

TRENCHARD, Ben Sira's View, 58, 236, n. 34; and also 71, 250, n. 154.
Cf. Sir 26:6; 28:15; 37:11a.
The only similar form (SH DWK) is found in Prov 6:24.
depicts
91
h u s b a n d w h o s e e m o t i o n s are s o affected that i n h i s e y e s e v e n t h e

w i c k e d w i f e ' s a p p e a r a n c e c h a n g e s , or it refers to a w i f e w h o s e a n g e r
m a k e s h e r face l o o k s e r i o u s ( " T h e w i c k e d n e s s o f a w o m a n (TON SH)
b l a c k e n s h e r a p p e a r a n c e , a n d d a r k e n s [her face] lit. to that o f a b e a r " ,
M S C ) . T h e m e a n i n g o f w i c k e d n e s s itself s e e m s b r o a d i n m o s t o f the
o c c u r r e n c e s a n d r e m a i n s u n s p e c i f i e d i n 25:16-17. A n
outward
e x p r e s s i o n o f h e a r t a c h e is that t h e h u s b a n d " s i g h s u n a w a r e s " (25:18b,
also b i t t e r l y i n G I ) a m o n g h i s n e i g h b o u r s (25:18a).
2 5 : 1 9 h a s a m e s s a g e s i m i l a r to that o f 2 5 : 1 3 b u t further d e v e l o p s it.
W h i l e the latter o n l y asserts that w o m e n are c a p a b l e o f d o i n g evils,
2 5 : 1 9 a states that there is little w i c k e d n e s s like the " w i c k e d n e s s o f a
w o m a n " (TON DSHD). T h e t e r m TON DSn again, r e m a i n s u n s p e c i f i e d .
W h a t e v e r it m a y m e a n , t h e s t a t e m e n t s e e m s e x c e p t i o n a l a n d its e x
t r e m e q u a l i t y " c a n n o t b e d i s m i s s e d as s i m p l y p a r t o f the c u l t u r e o f the
time".
C o l l i n s s u g g e s t s that the m e a n i n g o f 2 5 : 1 9 b ( " m a y t h e s i n n e r ' s
lot fall u p o n h e r " , M S C ) is that a s i n n e r s h o u l d m a r r y a w i c k e d
w o m a n , a n d h e c o m p a r e s this i d e a to Eccl 7:26, w h e r e the s i n n e r is
t a k e n b y a w o m a n , w h o is c o m p a r e d to a t r a p .
T h i s w a y Sir 2 5 : 1 9
w o u l d b e antithetical to Sir 2 6 : 3 . 2 3 b w h i c h asserts that a g o o d or de
v o u t w i f e w i l l b e g i v e n to t h e G o d - f e a r e r .
160
161
T o c l i m b a s a n d y a s c e n t for a n a g e d m a n is j u s t as t r y i n g a n d frus
trating (if n o t i m p o s s i b l e ) as for a q u i e t or g e n t l e (fjauxw, G I ) m a n to
live w i t h a g a r r u l o u s w i f e ( 2 5 : 2 0 ) .
It is n o t o n l y d i s t u r b i n g w h e n a
wife is c o n s t a n t l y t a l k i n g ,
b u t also t h e r e is a d a n g e r that w i t h t h e
c o n t e n t or the m a n n e r o f h e r t a l k i n g s h e b r i n g s s h a m e to h e r h u s b a n d .
S h e m a y n o t b e t r u s t w o r t h y . I n Sir 4 2 : 6 a the w i c k e d w i f e is u n t r u s t
w o r t h y , a n d the r e a d e r is a d v i s e d to u s e a seal to a v o i d a n y t r o u b l e
caused by such a w o m a n .
It is n o t e w o r t h y , h o w e v e r , that the w o r d
"pttt ? is u s e d t w i c e w i t h UTN, i n Sir 8:3 a n d 9:18. I n B e n S i r a ' s v i e w m e n
c a n also b e g a r r u l o u s or t h e y t o o c a n c a u s e p r o b l e m s t h r o u g h their
speech.
162
163
1 6 4
W h i l e in Sir 3 6 : 2 2 ( 2 7 ) b e a u t y is a d e s i r a b l e attribute i n the s e l e c t i o n

of the s u i t a b l e w i f e , i n Sir 2 5 : 2 1 a it is s o m e t h i n g d a n g e r o u s ( " D o n o t fall
(*?!Dn *?N) [ t h r o u g h the b e a u t y of (PHT3])] a w o m a n " , M S C ) .
The
1 6 5

162 As noted above, the parallel in the Hebrew text for this verse is not as strong as in
the Greek.
163 Cf. Prov 27:15.
164 See the discussion later in this chapter.
165 The two text versions convey the same idea in 25:21a.
92

166
t e r m *?D3 ("fall") is u s e d i n a n e g a t i v e c o n t e x t i n Sir 9 : 3 1 . T h e i d e a i n

the line u n d e r d i s c u s s i o n is p r o b a b l y that if a w i f e is beautiful, b u t
w i c k e d , h e r w i c k e d n e s s c a n m a k e h e r h u s b a n d ' s life bitter. T h e r e f o r e
o n e s h o u l d b e c a u t i o u s i n s e l e c t i n g a wife, a n d b e a u t y s h o u l d n o t b e
d e c i s i v e i n the m a t t e r . I n Sir 2 5 : 2 1 a M i n i s s a l e sees t h e G r e e k text a c c e n
t u a t i n g t h e w a r n i n g o f the H e b r e w b y t h e u s e o f the s t r o n g e r c o m
p o u n d v e r b TTpoaTTiTTTw for *?D1 I n Sir 2 5 : 2 1 b t h e r e is a significant dif
ference b e t w e e n M S C a n d GI: " a n d [do n o t desire] h e r p o s s e s s i o n s (lit.
w h a t s h e h a s / o w n s ) " , M S C; " a n d d o n o t d e s i r e a w o m a n " , G I . T h e
H e b r e w m a y c o n v e y the m e s s a g e that j u s t like b e a u t y , w e a l t h s h o u l d
also n o t b e the d e c i s i v e r e a s o n i n s e l e c t i n g a w i f e . A large d o w r y m a y
b e v e r y attractive b u t it c a n also t r a p a m a n i n a m a r r i a g e . T h u s the
v e r s e i m p l i e s that the d o w r y w i l l n o t b e r e t a i n e d b y the h u s b a n d a n d
the w o m a n w i l l t a k e b a c k h e r p o s s e s s i o n s w i t h h e r i n the c a s e o f di
vorce.
T h e w i f e ' s w e a l t h , if s h e is evil, w i l l n o t c o m p e n s a t e for e i t h e r
t h e h e a r t a c h e s h e m a y c a u s e to h e r h u s b a n d or the s h a m e a h u s b a n d
e x p e r i e n c e s i n s u c h a situation, as s u g g e s t e d b y t h e f o l l o w i n g v e r s e
(25:22). W h i l e the H e b r e w text o f 2 5 : 2 1 m a y refer m e r e l y to a financial
technicality, a n d a u n i v e r s a l t r u t h that a r i c h b u t w i c k e d w o m a n c a n
m a k e t h e h u s b a n d ' s life bitter, the G r e e k a d v i s e s a g a i n s t d e s i r i n g a
w o m a n i n g e n e r a l . W h i l e s i m i l a r a d v i c e is f o u n d r e g a r d i n g w o m e n
b e l o n g i n g to s o m e o n e else (Sir 9:8; 4 1 : 2 1 c ) , the c o n t e x t i n Sir 2 5 : 2 1 is
m o s t p r o b a b l y referring to t h e s e l e c t i o n of a wife. G I i n this line, b y
l a c k i n g the r e f e r e n c e to p o s s e s s i o n s a n d t h e r e p e a t e d u s e o f t h e w o r d
" w o m a n " , m a y e m p h a s i z e h e r d a n g e r as a p e r s o n
and m a y imply
that a m a n ' s d e e p d e s i r e (TTITTO6(JO) for a w o m a n s h o u l d n o t t a k e c o n
trol o f h i m , so as to e n s n a r e h i m i n a b a d m a r r i a g e . A n o t h e r p o s s i b i l i t y
is that the financial a s p e c t is m i s s i n g s o m e h o w , p e r h a p s b y error, or
m a y b e t h e w r i t e r d i d n o t c o n s i d e r it n e c e s s a r y to i n c l u d e , s i n c e it fol
lows in both versions of 25:22. For verse 22 the most probable reading
is: " F o r h a r s h is t h e s l a v e r y a n d g r e a t the s h a m e : a w i f e w h o s u p p o r t s
[lit. m a i n t a i n s ] h e r h u s b a n d " , M S C .
Its t h e m e is c l o s e l y c o n n e c t e d
w i t h the p r e v i o u s v e r s e a n d specifies as " s h a m e " the h a r d s h i p e n d u r e d
by a husband w h o married a wealthy but bad woman. The image of
s l a v e r y (n"QS7, 25:22a) m a y refer to the I s r a e l i t e s ' o p p r e s s i o n b y the
167
168
169
170
1 7 1
166 See its discussion in chapter 4.1.

167 MINISSALE, ' T h e Metaphor of T a i l i n g ' / ' 257.
168 The beauty and possessions are positive in the case of Judith (Jdt 8:7-8) and Sarah
(Tob 6:11-12); they, however, are pious and sensible, respectively.
169 COLLINS, Jewish Wisdom, 65, 67.
170 MINISSALE, "The Metaphor of 'Falling'," 258.
171 See the notes on the text.
93
E g y p t i a n s ( E x o d 1:14; 6:9; D e u t 2 6 : 6 ) . W h i l e it is u n d e r s t a n d a b l e that i n

the t i m e o f B e n Sira it w a s a s h a m e to b e s u p p o r t e d b y a w o m a n , t h e
c o m p a r i s o n to t h e " h a r s h s l a v e r y " Israel h a d to e n d u r e at t h e h a n d s o f
the E g y p t i a n s w o u l d b e u n r e a s o n a b l e .
W h i l e the G r e e k d o e s n o t u s e
the i d e a o f " s l a v e r y " , the c h o i c e o f w o r d s 6pyr|, d v a i S e i a , aiaxuvr|,
u s e d f r e q u e n t l y b y the a u t h o r , b e t r a y a n e m o t i o n a l reaction: "(It is)
a n g e r (dpyr\) a n d i m p u d e n c e ( d v a i S e i a ) a n d great d i s g r a c e (aiaxuvr|)
w h e n a w i f e s u p p o r t s (eTTixoprryri) h e r h u s b a n d .
2 5 : 2 3 h a s o n l y o n e distich i n H e b r e w a n d i n t r o d u c e s a n o t h e r as
pect: the i m p a c t a m a r r i a g e w i t h a w i c k e d w i f e c a n h a v e o n the h e a l t h
of the h u s b a n d ("feeble h a n d s a n d [ s t u m b l i n g / t o t t e r i n g ] k n e e s " , M S C ) .
T h e t e r m " w i c k e d w i f e " is n o t u s e d i n M S C. T h e w o m a n is d e s c r i b e d
as a w i f e w h o d o e s n o t m a k e h e r h u s b a n d h a p p y . H o w e v e r , G I e m
p l o y s the e x p r e s s i o n (yuvr| TTOVTpd) a n d t h e i m p a c t o n the h u s b a n d ' s
h e a l t h is m o r e d e t a i l e d ( " D e j e c t e d h e a r t a n d a s a d d e n e d face a n d a
w o u n d o f the h e a r t . . . d r o o p i n g h a n d s a n d w e a k k n e e s " ) . T o t a l d e t e
r i o r a t i o n is the result o f s u c h a m a r r i a g e . T h i s m a y b e c o n t r a s t e d w i t h
the long, peaceful life in Sir 2 6 : 1 - 4 . 1 3 .
Sir 25:24 s e e m s to b e a r e f e r e n c e to G e n 3:1-15, ( e s p e c i a l l y G e n 3:6)
w h e r e t h e w o m a n , b e i n g t e m p t e d b y t h e serpent, first ate t h e f o r b i d d e n
fruit a n d t h e n g a v e it to the m a n b r i n g i n g sin a n d d e a t h into t h e
world.
H o w e v e r , t h e i s s u e is m o r e c o m p l e x . L e v i s o n a d d r e s s e s t h e
q u e s t i o n o f sin a n d d e a t h a n d its i n f l u e n c e o n Sir 25:24 from a different
a n g l e . H i s a r g u m e n t is b a s e d p a r t i a l l y o n the fact that a t t r i b u t i o n o f
d e a t h to E v e conflicts w i t h B e n S i r a ' s v i e w o f the o r i g i n o f d e a t h
(41:3b.4a; 4 0 : 1 1 ) . M o r t a l i t y is G o d ' s w i l l for c r e a t i o n s i n c e the b e g i n n i n g
( 1 7 : l - 2 a ) . B e n Sira d o e s n o t a s s o c i a t e e i t h e r s i n or d e a t h w i t h A d a m a n d
E v e ' s d i s o b e d i e n c e (14:17; 17:2a). A l s o , Sir 2 5 : 2 4 i n L e v i s o n ' s v i e w , in
terrupts t h e c o m m e n t s o n w i c k e d w i v e s , b e c a u s e it h a s n o t h i n g to d o
w i t h m a r i t a l r e l a t i o n s . H e p r o p o s e s the f o l l o w i n g interpretation: " F r o m
the [evil] w i f e is the b e g i n n i n g o f sin, / a n d b e c a u s e o f h e r w e [hus172
173
174
172 A husband who is trapped in a marriage with a bad and wealthy woman will be like
a slave to her according to Ps.-Phoc. 199-200; see VAN D E R HORST, The Sentences of
Pseudo-Phocylides,
101.
173 See also EGGER-WENZEL, '"Harte Knechtschaft'," 36-38, who even suggests that Sir
25:22 is a warning not so much about the woman who is maintaining her husband,
but about the negative impact of Hellenism on Jewish society as it is reflected in the
changing of roles within marriage, namely, that a husband does not take his duty to
maintain his wife (Ex 21:10-11) seriously, or perhaps in marriages to non-Jewish
women (38-39, 44-46).
174 It is only the loose woman that leads one to sin and death in Proverbs 7 and
4Q184/4QWiles and not women in general. In lEn. 6-11 the origin of evil is attrib
uted to fallen angels. Cf. also COLLINS, Jewish Wisdom, 67-68.
94
b a n d s ] all d i e . " T h e t e r m OCTTO y u v a i K o q refers to the evil wife, a n d

s h o u l d b e t r a n s l a t e d " f r o m the w i f e " , as the interest lies w i t h w o m e n
o n l y i n r e l a t i o n to m e n i n this context. T h e evil wife is the b e g i n n i n g o f
sin b e c a u s e s h e c a u s e s h e r r i g h t e o u s h u s b a n d to sin. A h u s b a n d s h o u l d
c o n t r o l h i s w i f e (25:21-26) a n d s h o u l d n o t b e e n s n a r e d b y the w o m a n ' s
w e a l t h or b e a u t y (25:21). A p r o g r e s s i o n i n the d e s c r i p t i o n o f t h e h u s
b a n d w h o d o e s n o t c o n t r o l h i s wife m a y b e d i s c o v e r e d i n 2 5 : 2 2 - 2 4 .
T h e r e f o r e t h e c o n c l u s i o n is: a n u n c o n t r o l l a b l e w i f e s h o u l d b e d i v o r c e d .
T w o g e n e r a l t h o u g h t s o f B e n Sira lie b e h i n d this a c c o r d i n g to L e v i s o n .
Firstly, w o m e n are the w o r s t o f all the sinners; as s n a r e s to m e n t h e y
c a n c o n t r o l t h e m a n d l e a d t h e m to d e s t r u c t i o n (9:2-6.9). S e c o n d l y , o n e
m a y b e l e d to sin if o n e is in the c o m p a n y o f sinners. S o i n the p a s s a g e
u n d e r d i s c u s s i o n a n evil w i f e c a n l e a d a r i g h t e o u s h u s b a n d to sin. B e n
Sira s p e a k s f r o m the v i e w p o i n t of a n e x p e r i e n c e d h u s b a n d to o t h e r
h u s b a n d s ; therefore the w o r d " w e " refers to h u s b a n d s a n d n o t to h u
m a n i t y . D e a t h is a h y p e r b o l i c e x p r e s s i o n to d e s c r i b e the effects a n evil
wife h a s o n h e r h u s b a n d . T h u s Sir 2 5 : 2 4 fits into its context, s i n c e t h e s e
n e g a t i v e effects start to a p p e a r f r o m 2 5 : 2 2 w i t h the w e a k n e s s a n d d e t e
r i o r a t i o n o f the h e a l t h o f the h u s b a n d . A n u n c o n t r o l l a b l e w i f e cuts
s h o r t the h u s b a n d ' s d a y s b y g r i e f .
It is true that B e n Sira d o e s n o t h a v e a c o n s i s t e n t t h e o l o g i c a l s y s t e m
o n the o r i g i n o f s i n .
I n a d d i t i o n , it s e e m s that b e h i n d t h e v i v i d a n d
e m o t i o n a l c o m m e n t s o f 2 5 : 1 3 - 2 6 w e find a p e r s o n w h o s e life w a s af
fected b y a w i c k e d / e v i l w o m a n , e i t h e r b y h a v i n g s u c h a w i f e h i m s e l f , or
b y k n o w i n g s o m e o n e w h o w a s m a r r i e d to o n e . T h a t h e m a y b e s p e a k
i n g from e x p e r i e n c e c o u l d b e a s s u m e d f r o m 2 5 : 1 6 w h e r e the a u t h o r o f
G I talks a b o u t the w i c k e d n e s s o f the w i f e i n the first p e r s o n . W e c a n n o t
s a y c o n c l u s i v e l y that Sir 2 5 : 2 4 is i n d e e d a r e f e r e n c e to E v e . It is c o n
c e i v a b l e that this v e r s e is p r a c t i c a l a d v i c e f r o m o n e h u s b a n d , w h o h a d
m u c h to d o w i t h w i c k e d w i v e s i n h i s life, to o t h e r h u s b a n d s or u n m a r
ried young men.
I n the i m m e d i a t e c o n t e x t o f 2 5 : 2 4 the s u b s e q u e n t v e r s e s (25:25.26,
n o t e x t a n t in H e b r e w ) are b o t h r e f e r e n c e s to t h e c o n t r o l o f w o m e n b y
their h u s b a n d s , u s i n g a parallel i n 2 5 : 2 5 . W h e n the w a t e r finds a n outlet
f r o m its p l a c e it w i l l r u n a w a y freely a n d q u i c k l y . A n evil w o m a n w i t h
out the c o n t r o l o f h e r h u s b a n d m a y find the c o n f i d e n c e (TTappr|aia,
175
176
175 LEVISON, "Is Eve to Blame?," 617-623, especially 619, 620, 621.
176 COLLINS, Jewish Wisdom, 81. As REITERER, "Die Vorstellung vom Tod," 189-190,
points out, if Sir 25:24 is a reference to the sin of Eve, then we must ask the ques
tions: of what condition or state can we speak in cases where sin is not committed
and what is the situation regarding those who did not experience death such as
Elijah and Enoch?
95
" b o l d n e s s " ) o r f r e e d o m a n d u s e it a g a i n s t h i m e i t h e r b y q u e s t i o n i n g h i s
a u t h o r i t y a n d / o r t h r o u g h b e h a v i o u r that h a r m s h i s r e p u t a t i o n . I n Sir
2 6 : 1 0 a d a u g h t e r w h o is n o t w a t c h e d o v e r finds a n o p p o r t u n i t y
and
e n g a g e s i n s e x u a l i n t e r c o u r s e . I n t h e latter t h e c o n c e r n a b o u t s e x u a l
w r o n g d o i n g is e x p l i c i t .
177
I n Sir 25:25 o n e c a n o n l y s u r m i s e that b o l d
n e s s c a n i n c l u d e s i m i l a r c o n c e r n s r e g a r d i n g t h e wife. T h e h u s b a n d ' s
c o n t r o l of w i f e is s p o k e n o f i n m o r e g e n e r a l t e r m s i n v e r s e 2 6 , w h i c h
c o n c l u d e s w i t h a n a d v i c e r e g a r d i n g a d i s o b e d i e n t wife: " I f s h e d o e s n o t
g o as y o u d i r e c t (or: a c c o r d i n g to y o u r h a n d s ) (KOTO x ^ P < ^ crou), cut

h e r off f r o m y o u r flesh ( a n d
TWV
aapKwv
aou
6CTTOT|J.
OCUTTIV)". T h e
r e a s o n for c u t t i n g off a n evil w i f e f r o m the h u s b a n d ' s flesh is v e r y

b r o a d a n d i m p l i e s that the w o m a n d o e s n o t w a n t to b e c o n t r o l l e d or
directed in any circumstance.
178
T h e i m a g e " c u t h e r off from y o u r f l e s h "
m i g h t b e a r e f e r e n c e to G e n 2 : 2 4 , w h e r e a m a n a n d h i s w i f e " b e c o m e
one flesh".
179
T h i s s u p p o r t s t h e a r g u m e n t for d i v o r c e i n Sir 2 5 : 2 6 , e v e n
t h o u g h G I d o e s n o t e m p l o y the u s u a l w o r d for d i v o r c e (K(3dAAw). G 2 4 8

a n d Syr., i n S i r 2 5 : 2 6 , s e e m to s u p p o s e a d o c u m e n t o f d i v o r c e p r e s e n t e d
to the wife b y the h u s b a n d : " g i v e a n d s e n d (her) a w a y " ( G 2 4 8 ) ; " g i v e
to h e r a n d s e n d h e r f r o m y o u r h o u s e " ( S y r . ) .
180
W h i l e in Sir 7:26 ( " D o
y o u h a v e a w i f e . . . D o n o t cast h e r o u t [|ir| K(3dAr]q auTTyv]") the s a g e

c o u n s e l s a g a i n s t s e n d i n g a w i f e a w a y , the p r a c t i c e o f d i v o r c e m a y h a v e
b e e n a c o n c e r n for the a u t h o r , o t h e r w i s e the a d v i c e w o u l d n o t h a v e
b e e n n e c e s s a r y . B o t h the latter a n d 2 5 : 2 6 s h o w that the a u t h o r o f the
G r e e k text w a s o c c u p i e d w i t h t h e i s s u e .
A specified m a n n e r o f c o n t r o l l i n g w i v e s s e e m s to b e t h e i d e a in Sir
42:6a. T h e v e r s e is f o u n d i n the c o n t e x t of 4 1 : 1 4 - 4 2 : 1 4 , a n d is p a r t o f t h e
list o f b e h a v i o u r s of w h i c h o n e s h o u l d n o t b e a s h a m e d (42:2-8ab).
177 In Prov 5:15-16 (in the context of 5:15-20), scattered water in the streets implies that a
husband starts an extramarital sexual relationship, instead of enjoying his own
wife's sexuality; LOADER, personal communication.
178 CALDUCH-BENAGES, "Divorce in Ben Sira," 90.
179 Cf. also 4Q416 2 iv 4.5.
180 See the note on the text above. COLLINS, Jewish Wisdom, 65, argues that divorce
appears to have been widespread in Second Temple Judaism. The Temple Scroll ap
pears to assume the normality of divorce (54.4-5); CD 13.16-17 also attests that di
vorce was an accepted part of life in the Qumran community. However, both the
Damascus Document for all, and the Temple Scroll regarding only the king, were
critical of polygyny (CD 4.20-21; 5.1b-2a; Temple Scroll 56.18-19); LOADER, Dead Sea
Scrolls, 29-30, 37-46, 38, 110-119, 168-170. The document of divorce is called D i m D
"IDO and is mentioned in Deut 24:1.3; Isa 50:1; Jer 3:8. In b.Sanh. 100b the idea of di
vorce is also confirmed: "An evil woman is a plague to her husband []. What is the
solution? [] Let him banish [divorce] her from his house (irTDft PUtinr) and be
healed from his plague []." Cf. CALDUCH-BENAGES, "Divorce in Ben Sira," 92.
96
Sir 42:6a
MSB
181
6a Upon an evil/wicked wife (Hin TON)
a seal (Dmn) is wise.
GI
6a Upon an evil/wicked wife (yuvaiid TTOvripa) a seal (otypayiq)
(is) good.
T h e w o r d tttDD i n the e x p r e s s i o n TODDB TON ( " w i f e / w o m a n w h o p l a y s

t h e fool", M S M ) is a rare o n e a n d h a s the m e a n i n g " t o b e s t u p i d " .
It
o c c u r s o n l y o n c e i n the H e b r e w B i b l e , i n P s 119:70 as " u n f e e l i n g " .
TODDB is n o t u s e d i n the H e b r e w B i b l e . T r e n c h a r d sees it p o s s i b l e that
t h e m e a n i n g o f TODDB TON is e q u i v a l e n t to that o f m V O D TON ("fool
ish w o m a n " ) i n P r o v 9:13, w h e r e it m e a n s , w i t h i n its context, " p r o s t i
tute".
W h a t e v e r the e x a c t m e a n i n g o f TODDB TON i n M S M a n d the
r e l a t e d t e r m TODD TON i n M S B &, s u c h a w o m a n s h o u l d b e p l a c e d
u n d e r a seal a c c o r d i n g to t h e s a g e . T h e G r e e k text c o i n c i d e s w i t h b o t h
M S B a n d M S B s a n d r e a d s y u v a i i d TTOvnpa a t e r m that is v e r y m u c h
p a r t o f t h e v o c a b u l a r y o f t h e b o o k a n d is u s e d i n a r a t h e r b r o a d s e n s e ,
u s u a l l y d e p e n d i n g o n t h e c o n t e x t . It is e m p l o y e d i n 2 5 : 1 6 ( y u v a i K o q
182
183
t x t
184
TTOvnpdq), i n 2 5 : 2 5 ( y u v a i i d
TTOvnpa), a n d
i n 2 6 : 7 (yuvr) TTOvnpa). T h e
o n l y H e b r e w e x t a n t text i n B e n Sira for this e x p r e s s i o n is Sir 42:6a.

T h e u s u a l w o r d for seal i n the H e b r e w B i b l e is UTiU (or D m n as i n
o u r p a s s a g e , t r a n s l a t e d w i t h otypayiq). A p a r t f r o m c l o s i n g (or s e c u r i n g )
a n d m a k i n g a d o c u m e n t l e g a l l y v a l i d it h a d s e v e r a l o t h e r u s e s , a m o n g
t h e m t h e c l o s i n g o f v a r i o u s o t h e r i t e m s s u c h as v e s s e l s . T h e seal t h e r e
fore m a d e the c o n t e n t s o f the v e s s e l i n a c c e s s i b l e or c o n c e a l e d .
Thus
the u s e o f the seal i n the case o f the w o m a n i n Sir 4 2 : 6 a m a y b e inter
p r e t e d i n t w o w a y s . Firstly, if s u c h a w o m a n is c o n s i d e r e d foolish or
irrational,
s h e s h o u l d b e k e p t at h o m e so s h e c a n n o t d o h a r m to h e r
h u s b a n d b y t a l k i n g f o o l i s h l y i n p u b l i c . T h e text o f M S B m a y s u g g e s t
that a n evil w i f e m a y try to b r i n g s h a m e to h e r h u s b a n d d e l i b e r a t e l y . I n
a d d i t i o n , s h e c o u l d b e c o m p a r e d to the l o u d a n d s c o l d i n g w i f e i n
2 6 : 2 7 a b ( G i l a n d Syr.), w h o , like a b a t t l e t r u m p e t c a n t u r n m a r r i e d life
185
186
181 M S B ! has HWDto ("foolish") instead of HST) ("wicked"). M S B s agrees for this line
except lacking the word "wise". M S M is mutilated: DDin D[]. From it the following
text may be restored: DDin D[^DDQ HWK *?S7]: "Upon a woman who plays the fool a
seal", which is understood together with 42: l e : "But of these things be not
ashamed". See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 479.
183 TRENCHARD, Ben Sira's View, 264, n. 325.
184 Its Hebrew version is only used in the construct form in Prov 6:24 (i?"l TWX).
185 FITZER, "a(|)payig, a^payi^w, KaTaa^payi^w," 944-946.
97
Women who have influence or power over men
into a " w a r " (26:27d). F o r B e n Sira, h o w e v e r , it is n o t o n l y w o m e n w h o

s h o u l d b e careful w i t h their s p e e c h . H e also h a s the s a m e c o n c e r n re
g a r d i n g h i m s e l f in his p r a y e r in 22:27-23:1 w h e r e ac|)pay!8a is a l s o u s e d
(22:27b).
S e c o n d l y , if she is n o t o n l y foolish but, as s u g g e s t e d b y T r e n c h a r d ' s
c o m p a r i s o n to the prostitute in P r o v 9:13, also u n c h a s t e , therefore u n r e
liable, s e x u a l l y unfaithful, that is a n o t h e r r e a s o n to k e e p h e r at h o m e :
she s h o u l d b e c o n c e a l e d so that she c a n n o t g o o u t in s e a r c h o f illicit
s e x u a l liaisons. H e r c o n c e a l m e n t w o u l d p r e v e n t h e r e v e n from b e i n g
seen b y others, n a m e l y b y m e n other than her husband. This w a y her
inaccessibility to o t h e r m e n w o u l d b e e m p h a s i z e d , t o g e t h e r w i t h the
fact that s h e a n d h e r s e x u a l i t y s o l e l y b e l o n g to h e r h u s b a n d . A d a u g h
ter s h o u l d b e s i m i l a r l y k e p t a w a y in h e r r o o m , u n d e r the close w a t c h o f
h e r father in Sir 4 2 : l i e f . 4 2 : 1 2 a in the s a m e p a s s a g e e v e n a d v i s e s the
r e a d e r n o t to let the d a u g h t e r r e v e a l h e r b e a u t y to a n y m a l e ( M S B ) .
Sir 4 2 : 6 a may reflect a n x i e t y r e g a r d i n g a n u n t r u s t w o r t h y wife, w h o
s h o u l d b e s e c l u d e d a n d p r e v e n t e d from e n g a g i n g in s e x u a l m i s c o n
duct.
187
1 8 8
3.3 Women who have influence or power over men

A m o n g the s a y i n g s o f Sir 9:1-9 o n v a r i o u s w o m e n - in the w i d e r setting
of Sir 7:1-9:16 o n social relations - w e find a series o f p r o h i b i t i o n s treat
i n g w i v e s (9:1 a n d p r o b a b l y 9:2), the " s t r a n g e w o m a n " (9:31 in M S A ,
9:3 in G I ) , p r o s t i t u t e s ( 9 : 3 I I ,
189
9:6 a n d p r o b a b l y 9 : 7 ) ,
190
female musicians
(9:4), v i r g i n s (9:5) a n d other m e n ' s w i v e s (9:8-9). O u r c o n c e r n h e r e lies

w i t h the first t w o v e r s e s o f this section.
Sir 9:1.2
MSA
1 Do not be jealous (NUpH
of the wife of your bosom
lest you teach ("IQ*?D) (her) evil against you.
flpTI
191
TON) ,
192
187 Regarding self-control in speech and the troubles one's tongue can cause see 5:13;
14:1; 19:16; 20:18; 21:7; 22:27-23:1; 23:8; 25:8a (MS C = 25:8b in GI, 25:8c in Syr.); 27:23;
28:18.26.
188 For the translation issues of this line see the discussion of Sir 42:9-14 in chapter 2.
189 Sir 9:311 is only extant in M S A.
190 The translation of 9:7 is mainly based on GI.
191 BEENTJES, "Errata et Corrigenda," 375, corrects HWK to D^K.
192 This translation requires the Piel, 2nd person, masc. form of the verb "Ift*? which
means "to learn" in Qal, but "to teach" in Piel. If it is read as Qal, 3rd person, fern.,
98

193
194
2 Do not be jealous (KUpD *?K) yourself ("[WDJ) to a woman,

to cause her to tread upon your heights ("pmQD
nTTin*?).
195
GI
1 Do not be jealous (|if| Âou) of the wife of your bosom,
lest you teach (her) an evil lesson against yourself.
2 Do not give yourself (Tr)v ipuxiiv) to a woman
to cause her to tread upon your strength/power (Tr)v laxuv aou).
196
T h e a d m o n i t i o n s b e g i n w i t h a d v i c e c o n c e r n i n g the a s s u m e d r e a d e r ' s
o w n w i f e . T h e first h a l f o f 9:1 d o e s n o t s a y a n y t h i n g a b o u t e i t h e r p o s i
tive or n e g a t i v e qualities of the w o m a n in q u e s t i o n ; o n l y that she is t h e
w i f e o f the p e r s o n a d d r e s s e d b y B e n Sira. T h e r o o t N3p is frequently
u s e d in v a r i o u s f o r m s in t h e H e b r e w B i b l e to c o n v e y t h e n o t i o n "to b e
j e a l o u s " , s o m e t i m e s "to e x c i t e o n e ' s j e a l o u s y " . T h e r e is a c o n c e n t r a t i o n
of the o c c u r r e n c e s o f this w o r d in the p r o p h e t s , w h e r e , w i t h o n e e x c e p
tion, the subject is a l w a y s G o d . I n contrast, w i s d o m literature d e s c r i b e s
h u m a n j e a l o u s y in 19 o c c u r r e n c e s . J e a l o u s y as a n e m o t i o n , s o m e t i m e s
violent, c a n b e c a u s e d b y the fear o f l o s i n g a p e r s o n or a n o b j e c t .
H o w e v e r , Sir 9:1 d o e s n o t s a y w h e t h e r t h e h u s b a n d h a s a n y r e a s o n to
b e j e a l o u s or not, in o t h e r w o r d s , w h e t h e r h e is in d a n g e r o f losing,
e v e n if t e m p o r a r i l y , a u t h o r i t y o v e r h i s wife a n d o v e r h e r s e x u a l i t y that
b e l o n g s s o l e l y to h i m . T h a t the c o n c e r n o f j e a l o u s y h e r e is rather t h e o
retical a n d n o t real s e e m s to b e s u g g e s t e d b y t h r e e facts. Firstly, if t h e r e
w a s a real d a n g e r o f a d u l t e r y o n the p a r t o f the wife, the n e g a t i v e ad
v i c e in 9:1a ( " D o n o t b e j e a l o u s o f the wife of y o u r b o s o m " ) w o u l d b e
in t e n s i o n w i t h the attitude o f t h e sage, w h o e l s e w h e r e s o v e h e m e n t l y
a d v i s e s the s t u d e n t s to k e e p a n e y e o n t h e w o m e n b e l o n g i n g to t h e m ,
w i v e s as w e l l as d a u g h t e r s , lest t h e y b e s e x u a l l y p r o m i s c u o u s . S e c 197
198
1 9 9
then the meaning would be: "lest she learn evil against you". In the context, either
version seems acceptable.
193 The word K3pD from K3p ("to be jealous") does not fit here; it is probably the repeti
tion of the verb in Sir 9:1. 8tpg from 8i8d)|ii ("to give") in GI makes more sense. LEVI,
Hebrew Text, 12, supports it with ]Dn. This way 9:2a should read: "Do not give your
self to a woman". See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 215-216, 218.
194
can mean "soul", "breath = life", "person", "self".
195 M S A reads "heights", "high places". TRENCHARD, Ben Sira's View, 259, n. 265,
refers to Deut 32:13a where the Hebrew HQD ("height", "high place") is translated in
LXX with laxug ("strength"/"power"). LXX also employs laxug in 9:2b for HQD.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 215-216, 218, translate "dignity", and
argues that similar imagery is used in Deut 33:29.
196 The meanings of i ^ X ^ include "soul", "life", "breath", "self", among other things.
197 REUTER, "KJp," 48-49.
198 REUTER, "KJp," 49.
199 M S A and GI agree in this line.
99
o n d l y , t h e r e is n o rival p a r t y referred to i n 9 : 1 , w h o , w i t h t h e j e a l o u s
i n d i v i d u a l a n d h i s partner, m i g h t c o n s t i t u t e the t r i a n g l e that i n a real
case o f adultery, e v e n if s u s p e c t e d , r e p r e s e n t s the " f u n d a m e n t a l c o n
stellation o f j e a l o u s y " . T h i r d l y , the s e c o n d p a r t o f the v e r s e ("lest y o u
t e a c h [her] evil a g a i n s t y o u " , M S A )
s u g g e s t s that the c o n c e r n lies
s o m e w h e r e else.
It m i g h t b e that B e n Sira, w h o is a w a r e that m a r r i a g e s c a n t u r n bit
ter b e c a u s e o f j e a l o u s y , s i m p l y e n c o u r a g e s t h e y o u n g to a v o i d b e h a v
i o u r that w o u l d p r o d u c e a s c o r n i n g , g a r r u l o u s wife. T h e o r e t i c a l l y a
w o m a n s h o u l d n o t b e j e a l o u s o f h e r h u s b a n d w h o h a s a s e x u a l rela
t i o n s h i p w i t h a n o t h e r w o m a n , for h i s a c t i o n s d o n o t c o n s t i t u t e a d u l t e r y
u n l e s s t h e w o m a n , i.e. the t h i r d p a r t y is m a r r i e d or b e t r o t h e d .
How
ever, t h e fact that l e g a l l y s p e a k i n g the h u s b a n d d i d n o t c o m m i t a d u l
tery a n d is n o t subject to p u n i s h m e n t d o e s n o t m e a n that w h a t h e h a s
d o n e d o e s n o t c a u s e h e a r t a c h e for h i s wife. I n p r a c t i c e it is v e r y m u c h
p o s s i b l e that the h u s b a n d ' s a c t i o n s raise j e a l o u s y i n the wife, e v e n if
that is n o t t h e c o n c e r n o f t h e texts that d e a l w i t h the i s s u e o f e x t r a m a r i
tal i n t e r c o u r s e i n the H e b r e w B i b l e .
T h e w i f e ' s j e a l o u s y is reflected i n stories a b o u t p o l y g y n o u s situa
tions ( R a c h e l a n d L e a h , G e n 2 9 : 3 1 - 3 0 : 2 2 ) , or i n situations w h e r e the
h a n d m a i d b e c a m e t h e w i f e o f the m a s t e r ( S a r a h a n d H a g a r , G e n 2 1 : 9 10). A l s o if t h e r e exist c a s e s i n w h i c h t h e r e g u l a t i o n o f the fair t r e a t m e n t
of the u n l o v e d w i f e ' s offspring is n e c e s s a r y ( D e u t 2 1 : 1 5 - 1 8 ) , t h e n it is
e a s y to i m a g i n e that i n s u c h c a s e s t h e w i f e w h o c o n s i d e r e d h e r s e l f to b e
s e c o n d a r y or " l e s s - l o v e d " felt j e a l o u s fury. N e v e r t h e l e s s i n the c o m
m e n t " D o n o t b e j e a l o u s o f the w i f e o f y o u r b o s o m " the m a i n c o n c e r n is
the h u s b a n d ' s j e a l o u s y . T h e r e f o r e the i d e a o f p o l y g y n y or r i v a l r y b e
tween wives seems unlikely.
T r e n c h a r d s u g g e s t s r e g a r d i n g Sir 9:1, that the h u s b a n d h i m s e l f m a y
h a v e s o m e t h i n g to h i d e , a n d t h r o u g h h i s o w n j e a l o u s y h e m i g h t b e t h e
o n e to g i v e h i s w i f e s o m e i d e a s r e g a r d i n g adultery; i n o t h e r w o r d s s h e
m i g h t find o u t if h e r h u s b a n d w a s b e i n g unfaithful to h e r .
Camp
t a k e s this a r g u m e n t a step further b y s a y i n g that, i n the light o f the
context, Sir 9:1-9, w h i c h h a s i n s t r u c t i o n s r e g a r d i n g v a r i o u s k i n d s o f
w o m e n , i n c l u d i n g l o o s e w o m e n , the p r o b l e m is p e r h a p s n o t that the
h u s b a n d m i g h t t e a c h h i s w i f e j e a l o u s y , b u t r a t h e r that h e m i g h t t e a c h
200
2 0 1
202
203
204
200 REUTER, "*Up/' 50.

201 The meaning of GI is the same with minor variations in the wording.
202 See more on adultery in chapter 4.
203 See more on rivalry between wives later in the chapter.
100

205
h e r i n f i d e l i t y . A w o m a n m a y b e m o r e i n c l i n e d to g o i n g astray if h e r
a t t e n t i o n is b r o u g h t in a n y f o r m to the issue.
In a d d i t i o n w e m a y n o t e R e u t e r ' s a r g u m e n t , w h o u n d e r s t a n d s N3p
i n P r o v 14:30 a n d in C a n t 8:6 as p a s s i o n rather t h a n j e a l o u s y , p o i n t i n g
o u t that j e a l o u s y is the a c t u a l i z a t i o n o f p a s s i o n if it is c o n f r o n t e d b y a
threat.
P e r h a p s the a u t h o r ' s c o n c e r n is the a c t u a l i z a t i o n o f the w i f e ' s
p a s s i o n r e g a r d l e s s o f w h e t h e r a real or i m a g i n e d threat is i n v o l v e d ; the
h u s b a n d s h o u l d n o t b e a n a c c e s s o r y in a n y w a y in the w i f e ' s b e c o m i n g
a w a r e o f h e r o w n s e x u a l i t y or p a s s i o n , b e c a u s e h e m a y n o t b e able to
control her.
206
A s n o t e d a b o v e , the v e r b N3pn in Sir 9:2 ( " D o n o t b e j e a l o u s y o u r s e l f

to a w o m a n , to c a u s e h e r to t r e a d u p o n y o u r h e i g h t s " , M S A ) d o e s n o t
s e e m to fit the s e n t e n c e if t r a n s l a t e d " d o n o t b e j e a l o u s " . If h o w e v e r it is
u n d e r s t o o d as the e x p r e s s i o n o f s e x u a l p a s s i o n , as s u g g e s t e d a b o v e , it
c o u l d c o n v e y the f o l l o w i n g idea: d o n o t get o v e r - p a s s i o n a t e a b o u t a
w o m a n b e c a u s e it will c a u s e y o u to l o s e c o n t r o l a n d s h e w i l l t r e a d
u p o n y o u r h e i g h t s ("pmBD, H e b r e w ) or s t r e n g t h (Tr|v iaxuv aou,
G r e e k ) , in o t h e r w o r d s , s h e will c o n t r o l y o u . T h i s w a y the m e a n i n g is
n o t far from the c o r r e c t e d r e a d i n g : d o n o t g i v e y o u r s e l f ("[tZ7D], TT|V
ûxryv aou) to a w o m a n . T h e w o m a n i n 9:2 is n o t specified; t h u s several
i n t e r p r e t a t i o n s m a y arise c o n c e r n i n g h e r p e r s o n . S h e m a y b e the wife o f
the p e r s o n b e i n g i n s t r u c t e d , or a w o m a n o t h e r t h a n a wife. B o t h p o s s i
bilities are s u p p o r t e d b y the i m m e d i a t e context, as v a r i o u s t y p e s o f
w o m e n are c o n c e r n e d in Sir 9:1-9.
B o t h the t e r m s "to t r e a d u p o n y o u r h e i g h t s " ( M S A ) a n d "to t r e a d
u p o n y o u r s t r e n g t h / p o w e r " (GI) c o n v e y the n o t i o n of the w o m a n b e i n g
in firm control. T h i s i d e a is in c o n t r a s t w i t h w h a t the a u t h o r i m a g i n e s
as the i d e a l r e l a t i o n b e t w e e n a m a n a n d a w o m a n . A s c h a p t e r 4. 3 w i l l
s h o w , B e n S i r a ' s attitude to d e s i r e m a y h a v e b e e n i n f l u e n c e d to a cer
tain d e g r e e b y the H e l l e n i s t i c , e s p e c i a l l y Stoic a n d C y n i c ideal o f selfc o n t e n t m e n t , self-sufficiency (auTCtpKeia) a n d it m a y h a v e b e a r i n g s o n
h i s v i e w o n w o m e n a n d sexuality. It is also p o i n t e d o u t in the n e x t
c h a p t e r that a significant i s s u e for the a u t h o r w a s to a v o i d falling into
the " h a n d " o f desires, i n c l u d i n g s e x u a l ones, gluttony, d r u n k e n n e s s ,
a n d c o m m i t t i n g sin as a c o n s e q u e n c e . E r o n ' s a r g u m e n t s e e m s r e l e v a n t
for B e n Sira w h e n it c o n t e n d s that in o r d e r to l e a d a v i r t u o u s life a m a n
n e e d s to b e a u t o n o m o u s , free from b e i n g c o n t r o l l e d b y a n y p o w e r
o t h e r t h a n the fear a n d l o v e o f G o d , b o t h in m i n d a n d b o d y .
In Sir 9:2
the c o n t r o l l i n g p o w e r or d a n g e r is a w o m a n , either o n e ' s o w n wife or
2 0 7
205 CAMP, "Wife," 372.

206 REUTER, "K3p," 50.
207 ERON, "'Women Have Mastery'/' 45-46.
101
s o m e o n e else. T h e situation o f this v e r s e m a y b e c o m p a r e d to Sir 4 7 : 1 9 2 1 , w h e r e S o l o m o n t h r o u g h s e x u a l i t y c a m e u n d e r the c o n t r o l o f h i s

w i v e s a n d let t h e m rule o v e r h i m .
Finally, the w o m a n in q u e s t i o n in Sir 9:2 c o u l d b e a p e r s o n w i t h
w h o m o n e s h o u l d n o t h a v e relations, for e x a m p l e a prostitute. S i m i l a r
c o n c e r n is f o u n d in Sir 2 6 : 1 9 - 2 1 w h e r e the y o u n g m e n are i n s t r u c t e d to
find a w o m a n w h o is b o t h fertile a n d v i r t u o u s . T h e r e f o r e the offspring
b o r n into the m a r r i a g e w i l l b e the rightful h e i r s of the father. T h i s situa
t i o n is c o n t r a s t e d w i t h s o m e o n e w h o d o e s n o t h e e d the a d v i c e a n d
s p e n d s h i s s t r e n g t h or v i g o u r o n u n c h a s t e w o m e n , s u c h as prostitutes.
T h e p o s s i b l e c o n s e q u e n c e s o f c o n s o r t i n g w i t h l o o s e w o m e n are d e t a i l e d
in c h a p t e r 4 . 1 . It is sufficient to n o t e h e r e that if a p e r s o n frequently
visits prostitutes h e m a y lose h i s i n h e r i t a n c e to t h e m . T h i s lifestyle m a y
also r u i n h i s h e a l t h or e v e n result in a n e a r l y death.
In s u m m a r y , the threat o f b e i n g c o n t r o l l e d a n d l o s i n g c o n t r o l m a y
b e a c o n c e r n in 9:2. If it is in the c o n t e x t o f m a r r i a g e , the p a s s a g e re
flects a n e g a t i v e attitude t o w a r d s p a s s i o n s s i n c e it s u g g e s t s that o n e
s h o u l d n o t get o v e r l y p a s s i o n a t e e v e n w i t h o n e ' s o w n wife.
E v e n r e g a r d i n g a w i d e r circle o f p e o p l e the a u t h o r is o c c u p i e d w i t h the
issue o f control. In the c o n t e x t o f attitudes t o w a r d s o n e ' s p r o p e r t y a n d
s e r v a n t s (33:19-33), the h e a r e r s are a d v i s e d to b e i n d e p e n d e n t a n d n o t
to g i v e c o n t r o l o v e r their lives to o t h e r s (33:19-24). T h e " o t h e r s " i n c l u d e
f a m i l y m e m b e r s , friend a n d n e i g h b o u r in v e r s e 2 0 a b , to w h i c h w e n o w
briefly turn.
Sir 33:20ab
208
MS E
20ab A son and a wife, a friend and a neighbour,
do not let rule/have power in your life.
GI
20ab To a son and a wife, a brother and a friend
do not give power over you in your life.
209
The "son", "wife", "friend"

or " n e i g h b o u r " ( M S E) are p e o p l e w h o
are either c l o s e f a m i l y m e m b e r s or i m p o r t a n t i n d i v i d u a l s in o n e ' s social
e n v i r o n m e n t . A c c o r d i n g to Sir 9:2 a wife m a y g a i n c o n t r o l o v e r h e r
h u s b a n d , p e r h a p s u s i n g h e r sexuality, p e r h a p s in o t h e r w a y s . W h e t h e r
or n o t this is the case in 3 3 : 2 0 a b r e g a r d i n g the wife is u n c e r t a i n . H o w -
208 This verse numeration is found in brackets in Ziegler's edition.

209 GI reads "brother".
102
ever, t h e i m m e d i a t e c o n t e x t m a y g i v e s o m e c l u e s r e g a r d i n g
"son",
" f r i e n d " a n d " n e i g h b o u r " in 3 3 : 2 0 a b .

It s e e m s that t h e a u t h o r ' s c o n c e r n is a w e l l k n o w n i s s u e i n w i s d o m
writings in general. Natural orders should not be reversed b y the rule
of a n inferior (wife or s o n ) o v e r the h u s b a n d a n d father w h o is the h e a d
of the family. F u r t h e r m o r e o n e s h o u l d b e e n t i t l e d to e n j o y t h e fruit o f
o n e ' s l a b o u r , as o p p o s e d to a s i t u a t i o n w h e r e t h e m a n , b y l o s i n g or
d i s t r i b u t i n g h i s w e a l t h t o o early, is left at the m e r c y o f others, i n c l u d i n g
neighbours
and
children.
210
I n Sir 4 0 : 2 8 - 3 0 , f o l l o w i n g t h e
"better-
s a y i n g s " o f 4 0 : 1 8 - 2 7 o n t h i n g s or p e r s o n s that b r i n g j o y to o n e ' s life, the

w r i t e r d e p i c t s b e g g i n g a n d b e g g a r s as s o m e t h i n g to b e d e s p i s e d . R e l y
i n g o n o t h e r s i n s u c h a w a y m e a n s the l o s s o f p e r s o n a l d i g n i t y a n d
i n d e p e n d e n c e . E v e n t h o u g h 3 3 : 2 0 a b c o n t a i n s n o i m p l i c a t i o n that t h e
w i f e ' s c o n t r o l is o f a s e x u a l n a t u r e a n d t h e r e f o r e d o e s n o t b e t r a y m u c h
a b o u t the s a g e ' s attitudes t o w a r d s e x u a l i t y , b o t h this v e r s e a n d 4 0 : 2 8 - 3 0
are n o t e w o r t h y s i n c e t h e y a p p e a r to s h o w t r a c e s o f H e l l e n i s t i c ideal
r e g a r d i n g t h e d e s i r e to b e self-sufficient. T h i s is n o t to say, h o w e v e r ,
that t h e w i s h to p r e s e r v e self-dignity, i n d e p e n d e n c e or p o w e r i n o n e ' s
o w n life a n d affairs is a n e x c l u s i v e l y a H e l l e n i s t i c t h o u g h t .
3.4 Rivalry between wives

A l t h o u g h the first t h r e e e l e m e n t s o f t h e n u m e r i c a l p r o v e r b i n Sir 2 6 : 5 6
2 1 1
d o n o t c o n t a i n a n y r e f e r e n c e to w o m e n at all (26:5cd), the fourth
e l e m e n t (26:6a) m a k e s it c l e a r that t h e s a y i n g is o n e o f the p a s s a g e s that

refer to a s i t u a t i o n w h e r e a m a n is e i t h e r m a r r i e d to m o r e t h a n o n e
wife, or m a r r i e d to o n e a n d is a b o u t to t a k e a n o t h e r . Sir 26:5-6, like Sir
2 8 : 1 5 , p r o b a b l y b e l o n g s to the first g r o u p .
Sir 26:5-6
GI
5 Of three things my heart was frightened
And in the face of a fourth 1 was afraid
slander in the city, and the assembly of the people,
and a false testimony are all worse than death.
6 A woman jealous (lit. rival) (dvTi^x]Xoq) of another woman is heartache
and grief
and a tongue-lashing (|idcm^ yAwaaric,) is like all (TTacnv ETTiKoivcovouaa).
212
210 For similar concerns see Sir 14:15; Pss 109:11b; 128:2; Eccl 2:17-23; 3:13; 5:19.
211 Similar type of numerical proverb is found in Sir 23:16-17; 26:28; 50:25-26.
212 Cf. WRIGHT, "Sirach: Introduction and Translation," 740.
213
103

P o l y g y n y is w e l l a t t e s t e d i n t h e H e b r e w B i b l e
2 1 4
a n d it a p p e a r s t h a t it
w a s still e x i s t e n t i n B e n S i r a ' s t i m e ; o t h e r w i s e h i s c o m m e n t s o n t h e
i s s u e w o u l d n o t b e n e c e s s a r y . T h e t e r m " r i v a l " is e x p r e s s e d w i t h dvTi^nAoc,. E v e n t h o u g h t h e H e b r e w v e r s i o n o f 2 6 : 6 is n o t e x t a n t , t h e
s a m e t e r m is f o u n d i n t h e L X X v e r s i o n o f Sir 3 7 : 1 1 a ( " [ D o n o t c o n s u l t ]
w i t h a w o m a n w i t h r e g a r d to h e r r i v a l " ) , a n o t h e r p a s s a g e t a k e n as a
r e f e r e n c e to r i v a l r y b e t w e e n w i v e s o r b e t w e e n a n e x i s t i n g a n d a p r o
s p e c t i v e w i f e . B e h i n d it t h e H e b r e w u s e s t h e w o r d H"l^ ("rival w i f e " ,
"other wife", "wife of a m a n w h o has another wife") in 37:11a, the root
of w h i c h m e a n s " s h o w h o s t i l i t y t o w a r d " ( f r o m " H ^ I I ) .
the only occurrence of
2 1 5
I S a m 1:6 h a s
H"l^ a p a r t f r o m Sir 3 7 : 1 1 a . T h e t e r m
ETTiKOivcovouaa c a n h a v e s e v e r a l i n t e r p r e t a t i o n s
TT&QIV
i n Sir 2 6 : 6 b : " a n d
t o n g u e - l a s h i n g (lidcm^ yAwaanq) is l i k e all (TTOCQIV ETTiKOivwvouaa)". If

it is u n d e r s t o o d
as " i s like a l l " , i.e. " t h e o t h e r s " , t h e n it e x p r e s s e s a
c o m p a r i s o n b e t w e e n the fourth e l e m e n t of the proverb ("a wife jealous

[lit. rival] o f a n o t h e r w i f e " , 2 6 : 6 a ) a n d t h e t h r e e e l e m e n t s f o u n d
in
2 6 : 5 c d ( " s l a n d e r i n t h e city, a n d t h e a s s e m b l y o f t h e p e o p l e , a n d a false

t e s t i m o n y " ) . T h i s w a y r i v a l r y i n a p o l y g y n o u s m a r r i a g e is n o t o n l y
" h e a r t a c h e a n d g r i e f " , b u t it w o u l d a l s o b e h a r d e r to b e a r t h a n
death
213 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, understand 26:6b to be a reference
to all the three elements of 26:5, this way comparing the fourth element in 26:6 to the
three elements in 26:5 ("and a scourging tongue like the other three", 26:6b).
TRENCHARD, Ben Sira's View, 57, 233, n. 11-12, translates 26:6b: "And a tonguelashing shares it with everyone".
214 Lamech took two wives, Adah and Zillah (Gen 4:19), Jacob took four, Leah and
Rachel (Gen 29:16-30) and their handmaids Bilhah und Zilpah (Gen 30:3-13). Sarah's
handmaid, Hagar was also given to Abraham (Gen 16:3). One of the reasons behind
taking more than one wife was to produce offspring if the first wife proved to be
barren. According to Deut 21:15-18 polygyny was legislated for in the Mosaic period.
The passage prescribed that the sons of both the favoured and unfavoured wife had
to be treated equally by their father. The levirate marriage (Deut 25:5-10) was an
other form of polygamy, namely polyandry, (Deut 25:5-10), where the main pur
poses of the union were to raise a family for the deceased man to perpetuate his
name, and to keep the inherited land in the family. However, it also kept the widows
in the family, where their sexuality and work capacity were used, and on the other
hand, they were provided with a livelihood. Cf. HARRISON, "Polygamy," 901-902;
BAAB, "Marriage," 280, 282-283. In the history of the Davidic dynasty polygyny is
attested by the marriages of David himself (ISam 25:43; 2Sam 5:13-16) and by the
famous harem Solomon kept (lKgs 11:3). The latter cases particularly indicate that
there were other motivations behind a polygynous marriage than procreation: love,
sexual desire (especially between David and Bathsheba, 2 Samuel 11) and the need
for political alliances.
215 KOEHLER/BAUMGARTNER, Lexicon, 818. In the sense "to be a rival wife" the verb
II is only employed in Lev 18:18 in the prohibition of marrying a woman as a ri
val to her sister during the lifetime of the latter. This passage also contains the only
occurrence of &VTir|Aog in the LXX apart from Sir 26:6; 37:11a.
104
for the h u s b a n d . It is n o t specified h o w or for w h o m the s i t u a t i o n

c a u s e d grief a n d h e a r t a c h e . If it is the h u s b a n d ' s grief, t h e n S a r a h a n d
H a g a r m a y c o m e to m i n d , w h e r e S a r a h ' s i n t e n t i o n to s e n d H a g a r a w a y
c a u s e d grief to A b r a h a m ( G e n 2 1 : 1 1 ) . H e a r t a c h e , h o w e v e r , is n o t re
s t r i c t e d to the h u s b a n d i n Sir 26:5-6. If the h u s b a n d p r e f e r r e d o n e w i f e
o v e r the o t h e r as i n G e n 2 9 : 3 0 ( R a c h e l o v e r L e a h ) or in I S a m 1:5 ( H a n
n a h o v e r P e n i n n a h ) , it c o u l d r e s u l t i n the u n l o v e d wife m i s t r e a t i n g the
o n e p r e f e r r e d b y the h u s b a n d ( G e n 3 0 : 1 5 - 2 1 ; I S a m 1:6) w h o t h u s s e e m s ,
at least partially, the c a u s e o f j e a l o u s y . I n t h e latter P e n i n n a h a p p e a r s as
a m a l i c i o u s / w i c k e d wife, so rival w i f e is s y n o n y m o u s
with
w i c k e d / m a l i c i o u s w i f e . R i v a l r y i n this c o n t e x t c o u l d c e r t a i n l y i n c l u d e
r i v a l r y r e g a r d i n g i s s u e s o f sexuality. If o n e o f the w i v e s w a s b a r r e n ,
again, j e a l o u s y w o u l d arise ( G e n 3 0 : 1 ) . T h e b a r r e n w i f e m a y h a v e e v e n
b e e n m o c k e d b y the o t h e r (again, I S a m 1:6). If b o t h w i v e s h a d c h i l d r e n
w h o w e r e n o t t r e a t e d e q u a l l y b y their father, it m a y h a v e l e d to e n v y
b e t w e e n t h e i r m o t h e r s . T h i s m a y b e reflected i n the l e g i s l a t i o n i n D e u t
21:15-18. The expression of such jealousy b e t w e e n the wives could be
the " t o n g u e - l a s h i n g " ( | i d c r n ^ yAwaanq) i n the f o r m o f q u a r r e l l i n g . T h e
w o r d ETTiKOivwvew, h o w e v e r , c a n also m e a n " t o c o m m u n i c a t e w i t h a
p e r s o n " or " t o h a v e a s h a r e o f a t h i n g " . T h e t e r m TTCCCJIV ETTiKOivwvouaa
c o u l d therefore i m p l y that the f e u d i n g w i f e t a k e s the a r g u m e n t o u t s i d e
the d o m e s t i c s p h e r e s . T r e n c h a r d e v e n s u g g e s t s that t h e rival w i f e m a y
o p e n l y criticize h e r h u s b a n d , p r o b a b l y b e c a u s e h e r rival is f a v o u r e d
more than she.
I n this c a s e it is the h u s b a n d w h o suffers m o s t f r o m
the " t o n g u e - l a s h i n g " . S u c h p u b l i c s h a m e c a u s e d b y the t o n g u e o f a
wife s e e m s h a r d e r to b e a r t h a n " s l a n d e r i n the city, a n d the a s s e m b l y o f
the p e o p l e , a n d a false t e s t i m o n y " (26:5), t w o o f w h i c h are also insults
of the t o n g u e . T h i s is i m p o r t a n t s i n c e the h o n o u r o f a p e r s o n b e f o r e
o t h e r s is a significant i s s u e for the author, as reflected i n m a n y c o m
m e n t s t h r o u g h o u t the b o o k .
216
2 1 7
T h e subject o f Sir 2 8 : 1 5 is n o t certain. It is f o u n d i n t h e c o n t e x t o f 2 8 : 8 2 6 that reflects o n the h u r t s o n e ' s t o n g u e c a n c a u s e . A c c o r d i n g to 2 8 : 1 4 15, the " t h i r d t o n g u e " (yAwaaa TpiTn) c a n d e s t r o y cities a n d the h o u s e s
of the great (verse 1 4 ) , a n d families (verse 1 5 ) . T h e " t h i r d t o n g u e " h e r e
is v e r y l i k e l y to refer to a slanderer, w h o is l i k e l y to b e a r i v a l w i f e i n
28:15:
Sir 28:15
GI
216 See also EGGER-WENZEL, "Spricht Ben Sira von Polygamie?,"60-61.

217 TRENCHARD, Ben Sira's View, 61-62.
105
15 The third tongue (yAwaaa T p i T r ) ) has cast out (eêpaAev) courageous

women (yuvoiKac,
avdpsiaq)
and deprived them of the fruit of their labour.
T h e v e r s e i m p l i e s that s l a n d e r e r ' s a c t i o n s c a n l e a d to v i r t u o u s or c o u r a
g e o u s w o m e n b e i n g d i v o r c e d b y t h e i r h u s b a n d s (cast o u t / d r i v e n o u t of
their o w n h o m e ) as t h e v e r b ^(3aAev s u g g e s t s . T h e r e a s o n for d i v o r c e
m a y b e false a c c u s a t i o n r e g a r d i n g p e r h a p s the v i r t u o u s w o m e n ' s c h a s
tity, this w a y d e p r i v i n g t h e m f r o m w h a t t h e y h a v e t h e r i g h t to enjoy:
a p p r e c i a t i o n f r o m their h u s b a n d , financial s e c u r i t y or e v e n w e a l t h a n d
the p l e a s u r e t h e y h a v e t h r o u g h t h e i r children.
It is n o t clear w h o the s l a n d e r e r is i n 2 8 : 1 5 . O n e o f the s i t u a t i o n s
that m i g h t b e s u p p o s e d b e h i n d this v e r s e is a p o l y g y n o u s m a r r i a g e ,
w h e r e o n e w i f e is rival o f the other, a n d s h e is the s l a n d e r e r . A s w a s
n o t e d a b o v e , m a r r y i n g m o r e t h a n o n e w i f e m a y still h a v e b e e n p r a c
ticed i n the t i m e o f B e n Sira a n d the translator, a n d the w o r d b e h i n d
"rival w i f e " o r i g i n a t e s in a t e r m d e n o t i n g " s h o w h o s t i l i t y t o w a r d " ("H^
II).
2 1 8
T h i s t e r m i n itself b e t r a y s a lot a b o u t the n a t u r e o f r e l a t i o n s h i p s
that m a y h a v e e x i s t e d b e t w e e n rival w i v e s i n p r a c t i c e . T h e p r o b l e m s
a r i s i n g f r o m s u c h u n i o n s h a v e a l s o b e e n d e t a i l e d a b o v e . Sir 28:15 s e e m s
to affirm that t h e r e w e r e c a s e s i n w h i c h o n e o f the w i v e s w a s a c t u a l l y
sent a w a y , p r o b a b l y b y t h e h u s b a n d , o n the g r o u n d s o f false a c c u s a
tion. It is n o t c l e a r w h e t h e r the wife i n 2 8 : 1 5 h a d a n y c h i l d r e n a n d
w h e t h e r t h e y w e r e c a s t o u t as w e l l . I n fact, t h e r e is h a r d l y a n y c o m
ment on the circumstances; one can only conjecture what they might
h a v e b e e n . T h e m a i n c o n c e r n i n this c o m m e n t is the w i f e w h o is sent
a w a y . I n this a s p e c t it is different f r o m Sir 2 6 : 6 w h e r e all parties o f the
p o l y g y n o u s r e l a t i o n s h i p are affected a n d c o n c e r n e d .
Sir 2 8 : 1 5 is a c o m m e n t that c o n s i d e r s a g o o d w i f e i n h e r o w n right,
a n d also o n e o f f e w to call a w o m a n c o u r a g e o u s ( a v S p e i a ) .
219
Again,
w h y s h e is c o u r a g e o u s is n o t d e t a i l e d .
A l t h o u g h the a u t h o r h a s m u c h to s a y a b o u t b a d w i v e s , h e r e w e see
h i m s p e a k i n g o f the rights o f g o o d o n e s . I n 2 8 : 1 5 the i m p l i c a t i o n is that
s h e h a s rights to the fruit o f h e r l a b o u r . T h e t o n e o f the v e r s e s u g g e s t s
that a n injustice h a s b e e n d o n e to s o m e b o d y , a n d this injustice is c o n
d e m n e d b y the w r i t e r . W h i l e t h e text is i s o l a t e d a n d t o o g e n e r a l to re
v e a l a n y t h i n g a b o u t t h e a u t h o r ' s a t t i t u d e to s e x u a l i t y , it is still r e m a r k
a b l e for it i m p l i e s that t h e g o o d w i f e s h o u l d e n j o y s o m e f o r m o f
p r o t e c t i o n . T h i s w a y , the s a g e c o n d e m n s a n injustice that h a s b e e n
d o n e to a w i f e .

219 The other is Sir 26:2.
106
T h e final c o m m e n t o n rivalry (Sir 37:11a) a p p e a r s w i t h i n 37:7-15 c o n

c e r n i n g p e o p l e w h o m o n e s h o u l d (37:11) or s h o u l d n o t (37:12) c o n s u l t
for a d v i c e . 3 7 : 1 1 a is the first a m o n g n i n e s e n t e n c e s r e g a r d i n g p e r s o n s
from w h o m one should not seek counsel. The introduction " D o not
c o n s u l t " is f o u n d o n l y in 3 7 : 1 0 . A p p a r e n t is the n u m b e r o f i n d i v i d u a l
e x a m p l e s g i v e n for p e r s o n s w h o are u n a b l e to function as a c o u n s e l l o r
for t h e y c o u l d m i s u s e this function, in contrast to the l a c k o f c o n c r e t e
i n f o r m a t i o n or d e s c r i p t i o n r e g a r d i n g t h o s e o n e s h o u l d a s s o c i a t e w i t h .
T h e latter is c h a r a c t e r i s e d in b r o a d t e r m s as " r e l i g i o u s " / " g o d l y " . In
H e b r e w o n l y e i g h t s e n t e n c e s are f o u n d in 3 7 : 1 1 ; G I a n d Syr. h a v e a
n i n t h a n d t e n t h s e n t e n c e . A m o n g the four distichs, three start w i t h DS7
( " w i t h " ) , f o l l o w e d b y the p e r s o n w i t h w h o m o n e s h o u l d n o t consult.
3 7 : 1 1 a fits into this pattern.
Sir 37:11a
220
221
MS D
11a (Do not consult)
pirns
TOK
D^)
222
with a woman with regard to her rival
2 2 3
GI
224
with a woman about her rival
(|iT& yuvaiKoc, TTepl jf\q a v n ^ A o u auTfjc,)
T h e t e a c h i n g in b o t h texts d e p i c t s a s i t u a t i o n w h e r e the h u s b a n d either

a l r e a d y h a s t w o w i v e s , or b e i n g m a r r i e d to o n e w o m a n , is g o i n g to
m a r r y a n o t h e r o n e , r e s u l t i n g in a p o l y g y n o u s m a r r i a g e , w h e r e o n e
225
w o m a n is the rival ( m ^ )
o f the other. W h i l e in Sir 26:6 w e r e a d a b o u t
the h e a r t a c h e that a n y o n e in s u c h a m a r r i a g e c a n suffer, 3 7 : 1 1 a reflects
o n l y o n s e e k i n g a d v i c e from o n e w o m a n a b o u t h e r rival. T h e i m m e d i
ate c o n t e x t (37:11) a l r e a d y s u g g e s t s that the p e r s o n s listed as p o t e n t i a l
a d v i s e r s s h o u l d n o t b e c o n s u l t e d b e c a u s e for s o m e r e a s o n t h e y are n o t
in the p o s i t i o n to g i v e a d v i c e . E i t h e r t h e y are n o t c a p a b l e , or h a v e n o
interest or, o n the c o n t r a r y , h a v e t o o m u c h interest in the m a t t e r to b e
d i s c u s s e d . 3 7 : 1 1 a b e l o n g s to the last g r o u p . T h e w o m a n n o t to b e c o n -
220 See also SAUER, "Der Ratgeber," 75, 84.

221 In MSS B , D we read "(god-)fearing" ("IPIDQ).
222 Supplied from 37:10.
223 The Hebrew text of M S B is the same except that it has
B s also has
("concerning") instead of

225 Lit. rival wife, other wife (wife of a man who has another wife). As noted above, the
only other occurrence of H"l^ is in I S a m 1:6.
Miscellaneous comments on virtuous and wicked women
107
s u i t e d is i n v o l v e d t o o m u c h , e s p e c i a l l y e m o t i o n a l l y , in the s i t u a t i o n
w h i c h w o u l d u s u a l l y i n c l u d e s e x u a l rivalry. A l s o , as p o i n t e d o u t a b o v e
the w o r d u s e d for rival wife ( m ^ ) c o m e s from " H ^ II, w h i c h m e a n s "to
s h o w h o s t i l i t y t o w a r d " . E v e n t h o u g h o n l y o n e is t e r m e d " r i v a l " in the
a u t h o r ' s a d v i c e , rivalry c o u l d w e l l b e m u t u a l b e t w e e n the w o m e n ,
therefore t h e y c o u l d b o t h b e e a c h o t h e r ' s rival. If their r e l a t i o n s h i p is
c h a r a c t e r i z e d b y h o s t i l i t y o n either side, a n objective o p i n i o n c o u l d
h a r d l y b e e x p e c t e d from either.
3.5 Miscellaneous parallels concerning both virtuous and

wicked women
F o l l o w i n g the praises o f a g o o d wife in Sir 26:13-18 there is a s e c t i o n
w i t n e s s e d o n l y b y the e x t e n d e d G r e e k r e c e n s i o n ( G i l ) a n d Syr. It c o n
tains 2 6 : 1 9 - 2 7 . 2 6 : 1 9 - 2 1 c o n c e r n s the s e l e c t i o n of a suitable wife, w h i l e
26:22-27 has a mixture of sayings on w o m e n and marriage, both nega
tive a n d positive. A b r i e f a n a l y s i s o f v e r s e s 2 2 - 2 7 will f o l l o w h e r e .
Sir 26:22-27
GII
22 A woman for hire/a prostitute (yuvr) |iia6ia) will be regarded as spittle
(aidAa)),
but a married woman (uTTav8po<;) as a tower of death (mjpyoc, Gavcrrou) to
those who embrace (her).
23 A godless wife will be given as a portion to a lawless man,
but a pious wife is given to whoever fears the Lord.
24 A shameless woman will wear out reproach,
but an exemplary ("appropriate") daughter will be embarrassed even be
fore her husband.
25 A headstrong (a8icn-pTTTO(;) wife will be regarded as a dog,
but one who has shame will fear the Lord.
26 A wife who honours her husband will seem wise to all,
but the one who dishonours him in pride/arrogance will be known to all as
impious.
Happy (is) the husband of a good wife,
For the number of his years will be double.
27 A loud-voiced and garrulous wife will be recognized
as a battle trumpet (calling for) a rout,
and the soul of any person who lives in a manner like these
will lead his life in the turmoil of war.
226
226
108
S o m e o f t h e s e s a y i n g s r e p e a t i d e a s a l r e a d y t o u c h e d u p o n earlier w i t h i n
Sir 2 6 : 1 - 1 8 . 2 6 : 2 2 h a s a p a r a l l e l o f a p r o s t i t u t e (lit. w o m a n for h i r e , yuvr]
| i i a 6 i a ) a n d a m a r r i e d w o m a n (uTTavSpocJ, w h o is, as the c o n t e x t i m
plies, a n a d u l t e r e s s . T h e w o r d " s p i t t l e " (cndAw) i n c o n n e c t i o n w i t h the
former, s u g g e s t s t h e c o n t e m p t w i t h w h i c h a p r o s t i t u t e w a s u s u a l l y
v i e w e d in B e n Sira's t i m e .
A s c h a p t e r 4.1 will e x p l a i n , the c o n s e
q u e n c e s o f a s s o c i a t i n g w i t h p r o s t i t u t e s w e r e different from t h o s e o f a
s e x u a l r e l a t i o n s h i p w i t h a m a r r i e d w o m a n . I n the f o r m e r c a s e the c o n
s e q u e n c e s m a y h a v e i n c l u d e d loss o f m o n e y , loss of r e p u t a t i o n , a n d
d e t e r i o r a t i o n o f h e a l t h . T h e lifestyle that a c c o m p a n i e d this activity m a y
e v e n h a v e l e d to the p h y s i c a l d e s t r u c t i o n o f o n e ' s o w n life.
A s the p a r a l l e l in 2 6 : 2 2 i m p l i e s , u s i n g the t e r m " t o w e r o f d e a t h " ,
the s i t u a t i o n w a s different for a m a n c o n s o r t i n g w i t h a n o t h e r m a n ' s
wife. S k e h a n s u g g e s t s , that the t e r m TTupyoq Gavcrrou s h o u l d b e trans
l a t e d " d e a d l y s n a r e " i n s t e a d o f " t o w e r of d e a t h " , since, h e a r g u e s , i n
Eccl 7:26 w o m e n a n d s n a r e s are also a s s o c i a t e d . I n the latter p a s s a g e
"HIÔ is u s e d for " s n a r e s " , the s a m e t e r m that is e m p l o y e d i n Sir 9:3 in
t h e s i n g u l a r ("Il^Q), a n d s i m i l a r i m a g e s o f " s n a r e " / " n e t " are f r e q u e n t l y
u s e d i n v a r i o u s f o r m s t h r o u g h o u t t h e w i s d o m w r i t i n g s o f the H e b r e w
B i b l e . A l s o , i n the D a m a s c u s D o c u m e n t t h e t h r e e n e t s / s n a r e s o f Belial,
w h o is sent to Israel to l e a d the p e o p l e to a p o s t a s y , are s e x u a l w r o n g
d o i n g , r i c h e s , a n d the defiling o f the t e m p l e (4.14-18). A c c o r d i n g to
4 . 2 0 a - 2 1 a the b u i l d e r s o f the w a l l w i l l b e c a u g h t i n t w o o f the snares:
s e x u a l w r o n g d o i n g a n d t a k i n g t w o w i v e s d u r i n g their ( m a s c . ) lifetimes.
T h e s e b u i l d e r s m a y b e false p r o p h e t s or t e a c h e r s ( E z e k 1 3 : 1 0 ) .
A c c o r d i n g to Sir 2 3 : 2 3 a a w o m a n w h o c o m m i t t e d a d u l t e r y h a s dis
o b e y e d t h e l a w o f the M o s t H i g h , w h i c h is the g r e a t e s t offence. T h e
s e c o n d greatest offence c o n c e r n i n g a d u l t e r y is a g a i n s t the h u s b a n d o f
the a d u l t e r e s s (23:23b). T h i r d l y , the w o m a n h a s b r o u g h t c h i l d r e n i n t o
the m a r r i a g e w h i c h w e r e n o t the rightful h e i r s of h e r h u s b a n d .
I n Sir 2 6 : 2 2 t h e r e are n o d e t a i l s a b o u t t h e c i r c u m s t a n c e s o f the adul
t e r y itself. E v e n t h o u g h t h e r e is n o r e f e r e n c e to illicit c h i l d r e n , the act
itself w a s still a n offence a g a i n s t b o t h t h e l a w o f G o d a n d the w r o n g e d
h u s b a n d . T h e d e a t h p e n a l t y w a s p r o b a b l y n o t i n force i n B e n S i r a ' s
time anymore. Nevertheless, both parties of the adulterous relationship
m a y h a v e h a d to face s o m e c o n s e q u e n c e s : p u b l i c s h a m i n g b y stripping,
p e r h a p s e v e n s c o u r g i n g , a n d d i v o r c e i n the w o m a n ' s case, a n d p u b l i c
a p p r e h e n s i o n (Sir 2 3 : 2 1 b ) , a n d the r e v e n g e o f the o f f e n d e d h u s b a n d
2 2 7
228
229
227 See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 351.
228 SKEHAN, ' T o w e r of Death," 154.
229 For the problems CD 4.20a-21a presents see LOADER, Dead Sea Scrolls, 107-125, 110118.
Miscellaneous comments on virtuous and wicked women
109
w h o m a y demand compensation. Goodfriend even suggests premature

d e a t h at the h a n d s o f G o d , or spiritual r u i n .
I n 2 6 : 2 3 , i n c o n t r a s t to the g o o d w i f e i n Sir 26:3 w h o is a " g o o d p o r
t i o n " or a gift to the m a n w h o fears the L o r d , the l a w l e s s m a n ' s p o r t i o n
is a " g o d l e s s w i f e " , s o m e o n e s u i t i n g h i m i n w i c k e d n e s s ( " A g o d l e s s
wife w i l l b e g i v e n as a p o r t i o n to a l a w l e s s m a n " ) . T h e t h o u g h t o f 2 6 : 3
r e t u r n s i n the s e c o n d h a l f o f 26:23 as a p r o m i s e to the m a n w h o fears
the L o r d , s i n c e h e w i l l r e c e i v e a b l e s s i n g i n the f o r m o f a p i o u s w i f e
("but a p i o u s w i f e is g i v e n to w h o e v e r fears t h e L o r d " ) . T h e t e r m " p i
o u s w i f e " i m p l i e s that the w o m a n h e r s e l f is G o d - f e a r i n g . S i m i l a r is the
t h o u g h t i n P r o v 1 9 : 1 4 that a s e n s i b l e w i f e is f r o m the L o r d . T h e parallel
b e t w e e n r i c h e s a n d a s e n s i b l e w i f e i n the P r o v e r b s p a s s a g e i m p l i e s that
w h i l e m a t e r i a l assets are t h i n g s o n e c a n c o u n t on, o r w h a t c a n b e i n h e r
ited, a s e n s i b l e w i f e c a n o n l y b e a l l o t t e d b y G o d . T h i s m a y also b e true
i n Sir 2 6 : 2 3 b , e s p e c i a l l y b e c a u s e t h e d e v o u t w i f e is o n l y a l l o t t e d to a
G o d - f e a r i n g h u s b a n d . W i t h this c o m m e n t B e n Sira a c k n o w l e d g e s that
t h e r e are b o t h d e v o u t m e n a n d w o m e n , b y setting t h e s a m e s t a n d a r d
for t h e m .
2 6 : 2 4 - 2 5 d o e s n o t h a v e v e r y tight p a r a l l e l s o n b a d a n d g o o d
w o m e n . A w o m a n w i t h o u t s h a m e (26:24a) c a n n o t b e h e l p e d , for the
s e n s e o f s h a m e s h e o n c e m i g h t h a v e h a d is g o n e ; b u t a d a u g h t e r w h o
b e h a v e s a p p r o p r i a t e l y (26:24b) d o e s n o t l o s e h e r s e n s e o f s h a m e e v e n
before her o w n husband. T h e term "headstrong" appears in 26:25a ("A
h e a d s t r o n g [dSidTpeTTTOcJ wife w i l l b e r e g a r d e d as a d o g " ) , the s a m e as
the o n e u s e d i n Sir 2 6 : 1 0 a n d 4 2 : 1 1 r e g a r d i n g d a u g h t e r s , o v e r w h o m
strict w a t c h s h o u l d b e k e p t . I n t h e latter c o m m e n t s the a u t h o r is c l e a r l y
c o n c e r n e d w i t h the c h a s t i t y o f d a u g h t e r s . It c a n n o t b e e x c l u d e d that the
wife i n 2 6 : 2 5 a is c o n s i d e r e d h e a d s t r o n g s i n c e s h e c a n n o t b e c o n t r o l l e d ,
s h e m a y g o a s t r a y a n d c o m m i t a s e x u a l w r o n g d o i n g . T h e fact that s h e
is c o m p a r e d to a d o g (KUWV) c o u l d s u p p o r t this. S i n c e the w o r d " d o g "
(KUWV in L X X and
i n B H S ) is identified w i t h a m a l e p r o s t i t u t e i n
D e u t 2 3 : 1 8 , t h e c o m p a r i s o n s h o w s that the " h e a d s t r o n g w i f e " is d e s p i
cable i n the e y e s o f the a u t h o r . T h e t h e m e o f the fear o f the L o r d r e t u r n s
i n Sir 2 6 : 2 5 b ("but o n e w h o h a s s h a m e w i l l fear t h e L o r d " ) i m p l y i n g
that a w o m a n w i t h a s e n s e o f s h a m e , i n c o n t r a s t w i t h the h e a d s t r o n g
wife, is also a p i o u s o n e .
230
2 3 1
A n o t h e r a s p e c t o f the w i f e ' s r e l a t i o n s h i p to h e r h u s b a n d is f o u n d i n
2 6 : 2 6 , c o m p a r i n g a w i f e w h o h o n o u r s (26:26a) a n d a w i f e w h o d i s h o n
o u r s (26:26b) h e r h u s b a n d : a respectful w i f e w i l l s e e m w i s e to e v e r y -
230 GOODFRIEND, "Adultery," 85.

231 Cf. also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 351.
110
o n e , b u t a p r o u d o n e is t e r m e d " i m p i o u s " . E v e n t h o u g h 2 6 : 2 6 is a p o s i
tive c o m m e n t o n the wife, s h e is v i e w e d i n c o n t e x t o f h e r h u s b a n d :
w h e t h e r s h e is w i s e or i m p i o u s d e p e n d s o n t h e w a y s h e b e h a v e s re
g a r d i n g h e r h u s b a n d . O n t h e o t h e r h a n d , as S k e h a n / D i L e i l a p o i n t out,
the a u t h o r a g a i n sets the s a m e s t a n d a r d for b o t h h u s b a n d a n d w i f e
r e g a r d i n g w i s d o m a n d t h e fear o f G o d : t h e w i s e w o m a n (26:26a) fears
the L o r d ( 2 6 : 2 5 b ) .
W h i l e 2 6 : 2 6 c d h a s a p r a i s e o n t h e g o o d wife, re
p e a t i n g t h e m e s s a g e o f 2 6 : l a b , the p a s s a g e e n d s o n a n e g a t i v e n o t e w i t h
v e r s e 2 7 d e p i c t i n g a w o m a n w h o s e traits are i n c o n t r a s t w i t h t h o s e o f
the w o m a n i n 2 6 : 1 4 a . S h e is n o t o n l y l o u d as a " b a t t l e t r u m p e t " i n 2 6 : 2 7
b u t m a y a l s o c h a t t e r a n d e v e n g o s s i p . T h e life of a n y m a n m a r r i e d to
s u c h a w o m a n w i l l b e like the c h a o s o f " r o u t " a n d the " t u r m o i l of
war".
W h i l e Sir 2 6 : 2 2 - 2 7 c o n c e r n s g o o d a n d b a d m a r i t a l r e l a t i o n s h i p s , it
a l s o h a s t e a c h i n g s o n s e x u a l w r o n g d o i n g . T o s o m e e x t e n t the t h e m e s o f
2 6 : 1 - 1 8 are r e p e a t e d i n l o o s e parallels. M a x i m s o n p r o s t i t u t i o n a n d
a d u l t e r y are p l a c e d i n t h e c o n t e x t o f the fear o f the L o r d . P e r h a p s the
w o m e n are c a l l e d g o d l e s s (26:23a), s h a m e l e s s (26:24a), a n d h e a d s t r o n g
(26:25a), if t h e y are u n c h a s t e or their s e x u a l i t y c a n n o t b e c o n t r o l l e d .
C o n v e r s e l y , the p i o u s (26:23b), " a p p r o p r i a t e " (26:24b) w o m e n a n d
t h o s e w h o h a v e a s e n s e o f s h a m e (26:25b) m a y b e e x e m p l a r y , for t h e y
are c h a s t e a n d s e x u a l l y m o r a l w o m e n . T h e i r b e h a v i o u r is v i e w e d w i t h
r e g a r d to their h u s b a n d s (26:24b.26). T h i s s u g g e s t s that s e x u a l i t y is
v i e w e d n e g a t i v e l y if it is illicit, a n d s e x u a l m i s c o n d u c t is c o n n e c t e d
w i t h g o d l e s s n e s s . T o p l a c e the c o m m e n t s a b o u t c h a s t e / u n c h a s t e
w o m e n , or s h a m e / s h a m e l e s s n e s s i n the c o n t e x t o f the fear o f the L o r d is
r e m a r k a b l e i n the G i l text of Sir 2 6 : 2 2 - 2 7 .
232
2 3 3
3.6 Conclusion
T h e a u t h o r h a s b o t h n e g a t i v e a n d p o s i t i v e c o m m e n t s o n m a r i t a l rela
t i o n s h i p s . S o m e o f t h e m are i s o l a t e d a n d d o n o t b e t r a y m u c h a b o u t
s e x u a l attitudes. T h e i d e a o f " e v i l w i f e " or " w i c k e d n e s s o f w i f e " fre
q u e n t l y a p p e a r s i n t h e b o o k (esp. 2 5 : 1 3 - 2 6 ) . It is n o t a l w a y s specified
w h a t " w i c k e d n e s s " or " e v i l " m e a n s i n t h e s e c o n t e x t s . A s n o t e d a b o v e ,
w i v e s m a y b e c a l l e d w i c k e d b e c a u s e t h e y b r i n g s h a m e o n their h u s
b a n d s or, p e r h a p s t h r o u g h s e x u a l i t y , try to g a i n c o n t r o l o v e r t h e m . T h i s
232 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 352.

233 Cf. Josh 6:4-20; Job 39:24-25; Amos 2:2; Zeph 1:16; Zech 9:14.
Conclusion
111
c e r t a i n l y s e e m s to b e o n e o f the fears o f the writer. T h i s m a y b e sug

g e s t e d in Sir 9:1-2 as w e l l .
It is i m p o r t a n t to see that t h e w i f e ' s b e a u t y as p a r t o f s e x u a l attrac
t i v e n e s s is n o t n e g a t i v e in itself. It c a n d e l i g h t the h u s b a n d . It is e s p e
cially d e m o n s t r a t e d in b o t h H e b r e w a n d G r e e k texts in 26:13, a n d in the
H e b r e w text o f 2 6 : 1 6 , w h i l e the t r a n s l a t o r o f the latter v i e w s b e a u t y in
the c o n t e x t o f the h u s b a n d , p e r h a p s to c o n f i r m the m e s s a g e o f the p r e
v i o u s v e r s e (26:15), that the w i f e ' s s e x u a l i t y is r e s e r v e d o n l y for the
h u s b a n d . R e m a r k a b l y , the w i f e ' s b e a u t y is c o m p a r e d to beautiful sa
c r e d objects in the t e m p l e (26:17-18), w h o s e s a c r e d rites the s a g e h i g h l y
r e g a r d s (50:1-21). W h i l e this is significant, the wife s e e m s p a s s i v e , al
m o s t as a n o r n a m e n t o f h e r h u s b a n d ' s h o m e , e s p e c i a l l y in the G r e e k
v e r s i o n o f 2 6 : 1 7 - 1 8 . T h e d e s c r i p t i o n o f h e r attributes a n d o f the m a r i t a l
r e l a t i o n s h i p is rather g e n e r a l , p a r t i c u l a r l y if c o n t r a s t e d w i t h the p i c t u r e
of the w o m a n o f v a l o u r in P r o v 3 1 : 1 0 - 3 1 . A p a r t from the b r i e f a n d p o s i
tive r e m a r k s o n f e m a l e a t t r a c t i v e n e s s w h i c h c a n i n c l u d e s e x u a l i t y Sir
26:1-4.13-18 is r a r e l y specific a b o u t the n a t u r e o f the m a r r i a g e b e t w e e n
h u s b a n d a n d wife a n d its s e x u a l aspects. T h e e m p h a s i s is o n the w i f e ' s
m o d e s t y , silence, p r o p e r s h a m e e s p e c i a l l y in the G r e e k text, a n d as
26:23.25 attests, o n piety.
A c c o r d i n g to Sir 36:21(26) attractiveness a p p e a r s to b e a criterion in
selecting a wife. W h i l e 2 5 : 2 1 s u g g e s t s that b e a u t y is n o t w o r t h the
h e a r t a c h e a b a d wife c a u s e s , a n d o n e s h o u l d n o t c h o o s e a wife o n l y for
h e r b e a u t y , the p o s i t i v e e v a l u a t i o n o f b e a u t y as p a r t o f s e x u a l i t y s h o w n
in the a b o v e p a s s a g e s s u g g e s t s that the s a g e v i e w s it in the c o n t e x t o f
g o o d a n d b a d m a r r i a g e s a n d d o e s n o t c o n s i d e r it b a d in itself.
O n the o t h e r h a n d , w h i l e g o o d m a r i t a l r e l a t i o n s h i p s exist in the
v i e w o f the sage, s u c h as t h o s e w h e r e the wife c a n m a k e h e r h u s b a n d
h a p p y e v e n w i t h o u t w e a l t h (26:4), a n d b y i m p l i c a t i o n g o o d m a r r i a g e s
i n c l u d e g o o d s e x u a l r e l a t i o n s h i p s , it a p p e a r s that s e x u a l i t y that is dan
g e r o u s for s o m e r e a s o n r e c e i v e s m o r e a t t e n t i o n t h a n s e x u a l i t y that is
safe, i.e. w h i c h d o e s n o t c a u s e a n x i e t y . A h u s b a n d ' s s e x u a l i t y m a y also
b e d a n g e r o u s : first, if he t e a c h e s infidelity to h i s wife b y b e i n g p r o m i s
c u o u s h i m s e l f (9:1); a n d s e c o n d , if h e d o e s n o t h a v e a wife, if h e w a n
ders a r o u n d a n d s l e e p s w i t h o t h e r w o m e n , p e r h a p s stealing o t h e r
m e n ' s w i v e s (36:25[30]-26[31]). In this s i t u a t i o n it is the w i f e ' s s e x u a l i t y
that c a n k e e p h i m at h o m e , p r e v e n t i n g h i m from s t r a y i n g a w a y .
N e v e r t h e l e s s , the a u t h o r ' s attitude t o w a r d s e x u a l i t y is n o t n e g a t i v e
in general. It d e p e n d s o n the context: it is d a n g e r o u s in b a d m a r r i a g e s ,
e s p e c i a l l y if the wife is n o t chaste, as in 26:9, w h e r e , in the t e r m " w i f e ' s
s e x u a l w r o n g d o i n g " , TTopveia is e m p l o y e d in a b r o a d s e n s e . I n a g o o d
m a r r i a g e traces o f a p o s i t i v e attitude t o w a r d s s e x u a l i t y c a n b e found.
Chapter 4
Teachings on sexual behaviour that is either illicit
and/or discouraged, including adultery
and approaching prostitutes, virgins, maidservants
F r o m the c o m m e n t s that w i l l b e t r e a t e d in this c h a p t e r it b e c o m e s clear
that B e n Sira w a s c o n c e r n e d w i t h i s s u e s o f s e x u a l w r o n g d o i n g a n d the
c o n t r o l o f desires, b o t h w i t h r e g a r d to o t h e r s a n d to h i m s e l f . A s is the
case w i t h a n u m b e r o f s a y i n g s f o u n d in o t h e r c o n t e x t s - m a r i t a l rela
t i o n s h i p s or attitude t o w a r d p a r e n t s a n d c h i l d r e n - m a n y o f the t e a c h
i n g s o n s e x u a l w r o n g d o i n g a n d c o n t r o l o f s e x u a l i t y n e e d to b e v i e w e d
in the c o n t e x t o f h o n o u r a n d s h a m e . T h e " s t r a n g e w o m a n " ( m t TON)
of P r o v e r b s m a k e s a n a p p e a r a n c e a m i d w a r n i n g s c o n c e r n i n g w o m e n o f
v a r i o u s s t a n d i n g s a n d status in Sir 9:1-9. T o aid the s y s t e m a t i c a n a l y s i s
of the n u m e r o u s p a s s a g e s to b e t r e a t e d h e r e t h e y are o r g a n i z e d into the
f o l l o w i n g g r o u p s : w a r n i n g a g a i n s t c o n s o r t i n g prostitutes a n d / o r
a g a i n s t adultery, w i t h s p e c i a l a t t e n t i o n to the p r o b l e m o f the " s t r a n g e
w o m a n " (9:31.311.4.6-7.8-9; 2 3 : 1 8 - 2 1 . 2 2 - 2 7 ; 25:2d; 26:19-21 [ c o n c e r n i n g
the s e l e c t i o n o f a suitable wife]; 41:20b.21c; 42:8b; 4 7 : 1 9 - 2 1 [ r e g a r d i n g
the " s t r a n g e n e s s " o f S o l o m o n ' s w i v e s ] ) ; a d v i c e c o n c e r n i n g vir
g i n s / y o u n g w o m e n a n d m a i d s e r v a n t s (9:5; 2 0 : 4 ; 30:[19-]20; 4 1 : 2 2 a b ) ;
a n d c o m m e n t s o n u n r u l y / u n r u l e d p a s s i o n s (Sir 6 : l [ 2 ] - 3 [ 4 ] ; 18:30-19:3;
23:4-6.
4.1 Prostitution, adultery, and the idea of "strangeness"

with special attention to the issue of the "strange woman"
Sir 9:1-9 is part o f 7:1-9:16 that d i s c u s s e s social a n d r e l i g i o u s relations.
A m o n g the v a r i o u s s a y i n g s o n w o m e n , 9:31 ( M S A , or 9:3 in G I ) treats
the t h e m e o f the " s t r a n g e w o m a n " , 9:3II .6-7 c o n c e r n prostitutes, 9:4,
f e m a l e m u s i c i a n s a n d 9:8-9, o t h e r m e n ' s w i v e s . A m o n g 9:31.311.4.6 the
first cola o f 31 a n d 6 start w i t h the p r o h i b i t i v e
("do n o t " ) + v e r b , the
1
1
2
Extant only in M S A.
9:1.2 have been included in chapter 3.3 regarding marital relationships. 9:5 will be
addressed in chapter 4.2 regarding the attitude towards virgins and maidservants.
114
Teachings on illicit or discouraged sexual behaviour
s e c o n d c o l a b e g i n w i t h ]D
(lest) + v e r b . I n 9:311, a n d 4 t h e p a t t e r n is
s l i g h t l y different. T h e i r s e c o n d c o l a start w i t h t h e c o n s t r u c t i o n o f ]D
and the verb, but the prohibitive
+ v e r b is f o u n d at t h e e n d o f t h e
first c o l a , n o t at t h e b e g i n n i n g . W h i l e 9:8-9 d o e s n o t h a v e a d i s t i n c t i v e
p a t t e r n it e x p r e s s e s p r o h i b i t i o n s , as d o all t h e v e r s e s d e s c r i b e d a b o v e .
Sir 9:31.311.4.6-7.8-9
MSA
31 Do not approach p")pD *?N) a strange woman (n"lt TON),
lest you fall (ÎDn-jD) into her snares (rrrm^QD).
4
311 Do not associate/consort (V^nDn~*?N) [with] a prostitute (nJ"IT),

lest you get ensnared/caught ("D*?n~"|D) [ ]
4 Do not sleep ("pQ"ID *?N) with female musicians (Dr^^Q),

lest they burn you ("p"KZT "|D) with their mouths (DrPD^DD).
6 Do not give yourself to a prostitute (n3"IT*?),

lest you surrender (lit. 'Turn over") your inheritance.
717
8 Avert (lit. "hide") your eyes from a lovely woman (lit. "woman of
beauty/charm") ("|n TONQ),
and do not look intently at beauty ( ^ ) that is not for you.
Through a woman (TON 1V2) many [have been ruined]
and thus her lovers kindles in fire.
9 With a mistress do not taste/eat/enjoy,
8
10
11
3
4
5
9
10
12
The Hebrew of 9:7 is corrupt. Both translation and discussion will be based on GI for
this verse.
LEVI, Hebrew Text, 12, restores UV.
The second half of the colon is problematic. For the argument about the translation
"in her flattering/smooth speech" - based on the word rpmp*?3 - see the discussion
below.
The translation "do not sleep" is based on the use of the Aramaic verb behind "pft"ID
("to sleep"). Note that the term
is in the plural ("female musicians"). GI has
singular. DrTD^DD "|D")tiT is a plural masculine. For the correct translation see the de
tailed argument on the content.
This verse is corrupt; its translation is based on GI: "Do not look around in the
streets of a city, nor wander about in its deserted places". LEVI, Hebrew Text, 12, con
tains similar ideas: TJ7 ^KIDQD ("in the entryways of the city") and rrn*Qn"Q tittle*?
("wandering in its wide places").
Read with LEVI, Hebrew Text, 12, who has HWK
("through a woman's
beauty"). GI supports it, as do SKEHAN/DI LELLA, The Wisdom of Ben Sira, 218, and
Read with LEVI, Hebrew Text, 12, who restores inTOpl].
The text reads for this line: toif?n WKD iTOnN p i . WKD should be corrected to WKD
("like fire"), as in GI. LEVI, Hebrew Text, 12, agrees. TRENCHARD, Ben Sira's View,
108, 273, n. 118, suggests the correction to PDnK ("love") instead of rPDPIK ("her lov
ers"). GI supports it. The following reading makes good sense: "thus love kindles
like fire".
115
Prostitution, adultery, and the idea of "strangeness"

13
14
[and do not sit d o w n ] with h i m at the table drunken (")"ITO),

lest (your) heart incline/turn (HIDD) [toward h e r ]
and in blood ( D D 1 3 1 ) you decline (HOT) to the [ ] .
15
16
GI
3 Do not meet (|if| imdvTa) a woman who is a prostitute
(yuvaiKi Tcapio|ivri),
lest you fall (|ii]TTOT E[iT\eor\q) into her traps/snares(TTayi8a(;).
4 With a female musician (lit. someone who plays the harp or stringed in
strument) (ipaAAouaric,) do not (do something) constantly, regularly,
17
lest you become caught (|ii]TTOT aXtiq) in her endeavours ( T T i x P i l

6 Do not give yourself to prostitutes (TTopvcac,),
lest you lose ( i v a |if| aTToAârjc,) your inheritance.
7 Do not look around in the streets of a city,
nor wander about in its deserted places.
8 Turn an eye away from a shapely woman
(yuvaiKoc, U|i6pc|)ou),
and do not gaze upon beauty belonging to another
(KaX'Xoq aAAoTpiov).
By a woman's beauty (ev KaX'Xei yuvaiKoc,) many have gone astray
(TTAavTi6r)aav),
and from it love lights up like fire.
9 With a married woman (uTTdv8pou yuvaiKoc,) do not sit together,
nor feast with her at wine,
lest your soul incline (KKAivrj) toward her
and by your spirit you slip (oAiaGrjc,) into destruction.
iaaiv
)-
18
19
I n Sir 9:31 (9:3 i n G I ) the s a g e a d v i s e s h i s h e a r e r s a g a i n s t a p p r o a c h i n g a

" s t r a n g e w o m a n " for the p u r p o s e o f s e x u a l i n t e r c o u r s e ( " D o n o t a p
p r o a c h p")pn
into her snares
*?N] a s t r a n g e w o m a n [ m t TON], lest y o u fall [ ^ I D J T p ]
[HTni^QD],
M S A ; " D o n o t m e e t [\ir\
w h o is a p r o s t i t u t e [ y u v c a i d
11
12
13
UTTCCVTOC]
a woman
T a i p i ^ o | i v n ] , lest y o u fall [|irJTTOT k\i-
Read rftlJH ("married woman") with LEVI, Hebrew Text, 13; SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 215, 218.
DD
("do not stretch elbow") is also acceptable, as suggested by LEVI, Hebrew
Text, 13; SKEHAN/DI LELLA, The Wisdom of Ben Sira, 218; TRENCHARD, Ben Sira's
View, 109, 273-274, n. 121. A similar expression is found in Sir 41:19c.
Read "and do not sit down" based on the restored text of LEVI, Hebrew Text, 13:
no[n]
14
15
16
17
18
19
Read UHV ("with her"); cf. LEVI, Hebrew Text, 13.

PP[] is restored b y LEVI, Hebrew Text, 13, as (PP*?K) ("toward her").
Read rTO ("pit") with LEVI, Hebrew Text, 13, instead of Dim
The second half of 9:4a (|ir) EVSE\EXI&)
is problematic. See the discussion below.
116
TTeancJ i n t o h e r t r a p s / s n a r e s [TTayiSacJ, G I ) . T h e v e r b u s e d i n the p r o h i

b i t i o n i n M S A is D")pn from D")p ("to d r a w n e a r " , " t o a p p r o a c h " ) a n d
is t r a n s l a t e d w i t h UTTavTdw ("go to m e e t " , " c o m e to m e e t " ) . T h e H e b r e w
t e r m D"lp is e m p l o y e d w i t h the m e a n i n g to a p p r o a c h a w o m a n or c o m e
n e a r a w o m a n for s e x u a l i n t e r c o u r s e in G e n 20:4; L e v 18:6.14.19; D e u t
2 2 : 1 4 ; Isa 8:3; E z e k 18:6 a n d functions as a e u p h e m i s m for s e x u a l inter
20
21
c o u r s e . T o u n d e r s t a n d the a d m o n i t i o n o f Sir 9:31 w e m u s t a t t e m p t to

find o u t w h o w a s the " s t r a n g e w o m a n " for B e n Sira.
Excursus: The phenomenon of the "strange woman" in Proverbs and in
Ben Sira
The figure of the "strange woman" is used in Prov 2:16; 5:3.20; 7:5 and
22:14. Among them Prov 2:16; 7:5 have m t TOK. In Prov 5:3.20 m t stands
alone. Prov 22:14 has the plural D"!")*, which Murphy suggests is to be
amended to its singular form compared with the similarly singular
TTapav6|iou ("the transgressor", "the treacherous", in the Genitive case)
from the LXX. In Prov 23:27a he also offers the word r n t (translated as
aAAoTpioc, OTKOC,, lit. house, household belonging to another, or foreign
household in the LXX) in place of n3"IT ("prostitute"), to create a parallel
with i"P"D3 in 23:27b, rendered as aAAoTpiov (lit. belonging to another or
foreign) in the L X X . In Prov 6:24b i"P"D3 stands without n"lt as a parallel to
i n TON ("a woman of evil", "evil/bad woman") in 6:24a, understood also
as an immoral woman, found in the context of a warning against adultery
in 6:20-35.
The epithet that creates a parallel with "It ("strange", "different", "hetero
genous" or "illicit" ) is ^"D3 ("foreign", "alien"). i"P"D3 appears in Prov
2:16b; 5:20b; 7:5b; 23:27b. These epithets are used in different contexts and
can have several connotations.
There are various attempts to determine in what sense the "strange
woman" is strange and what her "strangeness" means. Some proposals are
of potential relevance for our discussion. Streete argues that the "strange"
or "foreign" women are non-Israelite women whom exilic and post-exilic
scribes blamed for turning Israelite and Judahite kings to "other" deities,
angering Yahweh who eventually punished the nation with the exile.
These foreign women, if they were adulterous, were a threat to community
stability, providing Israelite males with not only illegitimate but non22
23
20
21
22
24
KOEHLER/BAUMGARTNER, Lexicon, 851-852.

KOEHLER/BAUMGARTNER, Lexicon, 852; SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 216. D"lp is also used in Sir 6:19, where the student is encouraged to "draw
near" wisdom. Here the sexual connotation is possible the context (6:18-31). In Lev
20:16 21p is used in connection with women who are prohibited to approach an
animal for sexual intercourse.
MURPHY, "Wisdom and Eros in Proverbs 1-9," 600.
23
24
KOEHLER/BAUMGARTNER, Lexicon,
618.
117

25
Israelite children. The "strange woman" may be "strange" in another

sense. The terms rnt and i"P"D3 describe her as an outsider, since, even if
she is married, she "will never be completely mastered, and never belong
completely within the boundary of the family and patriarchal community
[...] She herself may however possess many men [...] and her sexual 'loose
ness' or lack of restriction is conveyed by the term rti"IT [...] Men who ac
cept the invitation of this woman are merely her Victims', her 'prey', and if
she has a husband, he has no control over her, becoming himself her victim
as she unmans him through public dishonour" (Prov 6:24-35; 7:6-27).
On the basis of the words of the n"lt TON herself in Prov 7:14 some scholars
have concluded that her sexual act is in connection with the cult, not in
terms of worshipping foreign gods, but fulfilling religious vows. It is as
sumed that the woman in Proverbs 7 turned to occasional prostitution in
order to fulfil her vow, an offering, which she would not be able to com
plete without the money of her husband. While there is an allusion to of
ferings and vows in the passage, we cannot conclude with certainty that
there is indeed a reference to occasional prostitution in order to pay for a
vow that needs to be fulfilled. Also, it seems unlikely that the woman in
question has something to do with cultic prostitution. The word rti"IT in
her description need not in itself imply prostitution, only that she acts im
morally.
26
27
28
29
With regard to Proverbs LXX Cook argues that the women in Prov 2:16-19;
5:1-11.15-23; 6:20-35; chapters 7 and 9 are all metaphors for foreign wis
dom, namely Hellenistic Greek philosophy. He supports his argument with
an analysis of the deviations of the LXX text from the MT text in Prov 2:1619; 5:1-11.15-23; 6:20-35; 7:1-5; 9:7-12.13-18.
30
25
26
27
28
STREETE, Strange Woman, 6-7.

STREETE, Strange Woman, 118-119.
For the discussion of the matter see V A N D E R TOORN, "Female Prostitution," 193205; CAMP, Wise, Strange and Holy, 43-48; HEIJERMAN, "Who Would Blame Her?,"
107; CAMP, "What's So Strange About the Strange Woman?," 20-23.
On the matter and the question of existence of cultic prostitution in Israel, see VAN
DER TOORN, "Female Prostitution," 193-205; VAN DER TOORN, "Cultic Prostitu
tion," 510-513; ERLANDSSON, "mj," 101; HAUCK/SCHULZ, "TTopvri," 586; GOOD
FRIEND, "Prostitution," 507-509; BRENNER, The Israelite Woman, 111; ROSNER,
"Temple Prostitution in 1 Corinthians 6:12-20," 341-351.
29
GOFF, "Hellish Females," 27.
30
COOK, " r n j HtfK," 458-476, especially 474; COOK, The Septuagint of Proverbs, 131143,134-138,179-193, 275-192, 285. See especially: the addition found in the LXX ver
sion of Prov 2:17a: \rc\ OE KorraAdpri KOKT] |3ouAr) ("do not let bad counsel overcome
you") in connection with the adulteress (within 2:16-19), as opposed to |3ouAr) KaAf|
("good counsel") in 2:11 (within 2:1-12) in reference to ootyia (134-135); the LXX ad
ditions to 9:18 (in the context of folly's invitation to a banquet [9:13-18], as opposed
to wisdom's invitation 9:1-6]), and their references to u8a>p dAAoTpiov ("foreign wa
ter", 9:18b, u8(XTog dAAoTpiou, 9:18c), TTOToqidv dAAoTpiov ("foreign river", 9:18b),
Trnyflg dAAoTpiag ("foreign fountain", 9:18c) (278-286).
118
While it cannot be excluded that the epithets "IT and ^"D3 in connection with
the women in Proverbs 1-9 refer to foreign nationality, it seems that the
main concern of the relevant passages is the woman's status as an outsider
to the prescribed familial or social boundaries. This appears true both in
the Hebrew and the LXX Proverbs 1-9 and especially in Ben Sira.
In Prov 2:16-19 a father warns his son about the "strange woman", who has
left the husband of her youth, therefore has broken one familial boundary
and might be a danger with her seductive words, to the man instructed in
the passage. Prov 2:16-19 is found in the context of admonitions delivered
by the father to the son to encourage him to embrace wisdom in 2:1-22, fol
lowing the speech of wisdom herself in Prov 1:22-33. If the son listens and
embraces wisdom she will protect him from the n")T TON (2:16).
In Prov 5:1-11.15-23 another speech is passed from father to his married
son advising him against the "strange woman". The danger here is that the
man may leave the wife of his youth for the "strange woman". Prov 5:15
confirms this idea: "Drink water from your own cistern, flowing water
from your own well", where the running, fresh water symbolizes the sex
ual satisfaction the wife is capable of supplying. Yee in her analysis of the
speeches of various persons or figures within Proverbs 1-9 makes the point
that in Prov 5:20b the son is advised against embracing the bosom of an
other man's wife, as he is encouraged to embrace wisdom in Prov 4:8b. As
pointed out above in Prov 6:24 the term n")T TON does not appear, i n TON
is used here, which literally means "woman of evil", in this context an
adulteress, against whom the father's commands and the mother's teaching
(6:20) are said to protect the son (6:24). The advice in the introductory lines
31
32
33
31
Even in LXX Proverbs 1-9, despite the additions and changes in the translation, some
of which tone down the erotic content of the Hebrew original, the personifications of
the strange or foolish woman, apart from serving as metaphors for folly, still concern
real issues of sexual immorality, especially those of prostitution and adultery. Such
warnings remain elaborated and concrete especially in chapters 5, 6, 7 and 9. For
changes in the translation that tone down the erotic, see for instance 5:19, where in
the M T the emphasis is on enjoying one's own wife's sexuality itself ("...May her
breasts satisfy you at all times; may you be intoxicated always by her love"), while
the translation reads: "...let her be considered your very own and be with you on
every occasion, for while indulging in her love you will be increased immeasura
bly"; see COOK, "Proverbs: Introduction and Translation," 627. This way the focus
is shifted from passion and sexual enjoyment (in a licit relationship) possibly to off
spring. LOADER, "The Strange Woman in Proverbs," 221, aptly observes that in the
translation of the relevant passages "positive descriptions of sexual intimacy are
more demure", while detailed references to passion that is dangerous remain.
32
Cf. CHISHOLM, "'Drink Water from Your O w n Cistern'," 399. COOK, The Septuagint
of Proverbs, 284, and COOK, "!"!")} W N , " 465-467, argue, that the water imagery in
Prov 5:15-20 (5:15-17), usually understood to symbolize male sperm, is also meta
phorical and that the translator's concern in the context of Prov 5:1-6.15-20 is the
dangers of folly, things foreign, or foreign wisdom.
33
YEE, "'I Have Perfumed M y Bed with Myrrh'," 112-125.
119
34
of Proverbs 7 is very similar. The father "commands" his son to call wis
dom his "sister" and insight his "intimate friend" (7:1-4), since they will
keep him from the n"lt TON, who is an adulteress, as is clear from 7:19-20.
Finally, we may note that the mouth of the m")T is compared with a deep
pit (Prov 22:14), similarly to the nm in Prov 23:27a, and mD3 is said to be a
narrow well (Prov 23:27b).
In Ben Sira the comment about the strange woman is found among sayings
on diverse types of women. The latter fact also helps in affirming that
"strangeness" describes a woman who is outside of the prescribed familial
or social boundaries. Sir 9:31 (9:3) is closely related to the following bicolon
(9:311) and 9:4. 9:311 and the Greek version (= 9:3) of 9:31 clearly identify the
woman in question as a "prostitute", or a sexually immoral woman (H^TT
and yuvaiKi Taipiô|ivr], respectively), with whom one should not "asso
ciate"/" consort" (Virion) or "meet" (imdvTa). In 9:4 the "female musician"
can also be understood as a prostitute, as will be discussed below. These
comments lack any reference to the "strange woman". 9:6-7 also concerns
prostitutes, followed by the warning regarding married women in 9:8-9. In
short, Sir 9:31 (9:3) is surrounded by references concerning prostitution and
in the wider context by comments on adultery. Even though there are sug
gestions that the prostitution of the "strange woman" of Proverbs 7 has
something to do with the cult on the basis of 7:14, no similar allusion is
found either in Sir 9:31 (9:3) or in Sir 9:311.4.6-7.8-9. The theme of intermar
riage that is an important issue in the work of Ezra and Nehemiah does not
seem to be a concern for Ben Sira, so the concern seems also to have noth
ing to do with foreignness. In fact, in Sir 47:19-21, where an account of
Solomon's sin is given, the author does not refer to intermarriage, or wives
of Solomon as foreign. His main accusation is that Solomon gave dominion
over his body to women in general. Therefore it can be concluded with a
fair degree of certainty that Ben Sira's warning in 9:31 (9:3) concerns either
an ordinary prostitute, or a married woman, whose nationality or ethnicity
is not clear, nor does it seem to be his concern. It appears that unlike in
35
36
37
34
35
HEIJERMAN, "Who Would Blame Her," 104-107, in the first paragraph of her three
fold portrait of the "strange woman" of Proverbs 7, identifies her as a mother's rival,
therefore assuming that the person admonishing the son in 7:1-4 may be his mother.
This way the woman is "strange" from the viewpoint of the mother.
The verb has the meaning "be confiding", "to confide a secret to someone", to gos
sip". The noun "110 also means "secret", "confidential speech"; cf. also
KOEHLER/BAUMGARTNER, Lexicon, 651. The verb used here appears with medie
val double and Aramaizing at the end; cf. SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 217.
See the discussion later in this chapter.
This is not to say that Ben Sira was not concerned with foreign influence such as the
influence of Hellenism on Jewish society. A concern with intermarriage or associa
tion with women who are ethnically strangers is hard to evince, however. If inter
marriage was an issue for Ben Sira, one would expect that it to be reflected in the
comment on Solomon in 47:19-21.
t
36
37
120
Proverbs 1-9, where the personifications of the strange or foolish woman

serve both as symbols of folly and concrete warnings against extramarital
sexual liaisons, in Ben Sira they only serve the latter purpose. In these
warnings if the "strange woman" is a prostitute but not a married woman,
she may be regarded strange as her way of life places her outside the pre
scribed social boundaries. If she is also a married woman, then her extra
marital sexual activity makes her an outsider in relation to the prescribed
familial boundaries, both in terms of her family and of the family of the
man she consorts with, since compared with one's lawful wife she is an
outsider, strange, different, the "other".
38
D e p e n d i n g o n w h e t h e r t h e " s t r a n g e w o m a n " for B e n S i r a is o n l y a

p r o s t i t u t e or a m a r r i e d w o m a n , the c o n s e q u e n c e s o f falling into h e r
s n a r e s m a y differ. A s w i l l b e d e m o n s t r a t e d in this c h a p t e r , in h i s atti
t u d e t o w a r d p r o s t i t u t i o n a n d a d u l t e r y , B e n S i r a h a s b o t h similarities
a n d differences c o m p a r e d w i t h the attitude w e find e x p r e s s e d in the
H e b r e w Bible.
39
P r o f e s s i o n a l prostitutes in t h e literal s e n s e w e r e n o t o n l y k n o w n in
Israel b u t to a c e r t a i n e x t e n t t o l e r a t e d . T a m a r a c h i e v e d h e r g o a l b y
a c t i n g like a prostitute ( G e n e s i s 3 8 ) , a n d R a h a b ( J o s h 2:4-16) is a n e s
p e c i a l l y a m b i v a l e n t e x a m p l e of the t o l e r a t i o n of a p r o s t i t u t e . Streete
a r g u e s that a f e m a l e p r o s t i t u t e ' s s e x u a l i t y u n d e r the b i b l i c a l l a w is n o t
o w n e d b y a n y o n e m a n a n d is n o t d e d i c a t e d to r e p r o d u c e h e i r s w i t h i n
a patrilineal family. T h i s e x p l a i n s t h e l i m i t e d n u m b e r o f l a w s in the
biblical c o d e s c o n c e r n i n g the b e h a v i o u r o f f e m a l e p r o s t i t u t e s .
This
a s s u m p t i o n o f c o u r s e c o u l d o n l y b e a p p l i e d to p r o f e s s i o n a l prostitutes
a n d n o t to p e r s o n s in g e n e r a l w h o s i m p l y h a v e h a d s e x u a l i n t e r c o u r s e
b e f o r e m a r r i a g e . T h e s e x u a l i t y o f a d a u g h t e r still living in h e r father's
h o u s e b e l o n g s to h e r father until it is transferred to h e r future h u s
band.
40
4 1
42
43
38
39
40
Cf. HEIJERMAN, "Who Would Blame Her," 105.

The terminology of PITH has been discussed in chapter 1.1 regarding Sir 41:17a. For
the figurative meaning of sexual wrongdoing, where it can also mean adultery, see
ERLANDSSON, "Htt," 101-104; HAUCK/SCHULZ, "TTopvri," 587; GOODFRIEND,
"Prostitution," 509; LEITH, "Verse and Reverse, 95-108; BIRD, " T o Play the Harlot',"
75-94; and BIRD, "Prostitution," 45-46, 49-55.
GOODFRIEND,
"Prostitution,"
505;
HAUCK/SCHULZ,
"TTopvri,"
585;
ERLANDSSON, "T\\\ " 100; BAAB, "Prostitution," 932. However, Lev 19:29 prohibits
prostituting one's daughter. See also the prohibition in Deut 23:17-18 concerning
temple prostitution.
Cf. SMITH, "The Story of Tamar," 16-28; NIDITCH, "The Wronged Woman
Righted," 143-149; BRENNER, Israelite Woman, 82-83,106-111.
STREETE, Strange Woman, 43.
f
41
42
43
Cf. Deut 22:20-21 where the woman who is found to have been promiscuous while
living in her father's house must be stoned to death by the men of her town at the
121
If a w o m a n is w i t h i n a f o r m a l u n i o n , that is, m a r r i e d or b e t r o t h e d ,
and she has sexual intercourse with any m a n other than her husband,
s h e is g u i l t y o f a d u l t e r y (^ND). T h e m a r i t a l status o f a p e r s o n c o m m i t
ting a d u l t e r y is o n l y c o n s e q u e n t i a l i n the c a s e o f the w o m a n , as o n l y a
m a r r i e d or b e t r o t h e d w o m a n is b o u n d to fidelity. S h e offends h e r h u s
b a n d a n d their m u t u a l r e l a t i o n s h i p . A m a r r i e d m a n , h o w e v e r , is o n l y
44
c o n d e m n e d if h e h a s i n t e r c o u r s e w i t h a m a r r i e d w o m a n s i n c e h e h a s
v i o l a t e d a n o t h e r m a n ' s p r o p e r t y rights i n h i s w i f e . T h e offence i n this
case is c o m m i t t e d a g a i n s t the w o m a n ' s h u s b a n d , n o t a g a i n s t the
w o m a n h e r s e l f or a g a i n s t t h e a d u l t e r e r ' s o w n w i f e . A t o n e l e v e l adul
tery is v i e w e d as a t r a n s g r e s s i o n a g a i n s t r e l i g i o u s b o u n d a r i e s , a c a p i
tal c r i m e a c c o r d i n g to L e v 2 0 : 1 0 a n d D e u t 2 2 : 2 2 w h i c h entails the d e a t h
of b o t h parties. A c c o r d i n g to P r o v 2:17 t h e a d u l t e r e s s h a s f o r g o t t e n the
" c o v e n a n t " o f h e r G o d , w h i c h m a y b e a r e f e r e n c e to the D e c a l o g u e or
her marriage vows.
A d u l t e r y , h o w e v e r , is a t r a n s g r e s s i o n a g a i n s t c o m m u n a l b o u n d a
ries as w e l l , w h e n it v i o l a t e s the rights o f o n e or m o r e m e m b e r s o f the
c o m m u n i t y , t h r e a t e n i n g t h e b o n d s that h o l d the c o m m u n i t y t o g e t h e r .
I n this c o n t e x t the r e a s o n b e h i n d t h e g r a v e n e s s o f the p u n i s h m e n t m a y
b e f o u n d i n the p a t r i l i n e a l n a t u r e o f the s o c i e t y i n Israel, w h e r e t h e
c o n t i n u i t y o f the f a m i l y w a s d e p e n d e n t o n a c q u i r i n g l e g i t i m a t e h e i r s ;
45
46
47
4 8
49
44
45
46
47
48
49
door of her father's house. However, if an unmarried man initiates sexual inter
course with a girl who is neither betrothed nor married, he must pay fifty shekels of
silver to the girl's father; he must also marry her and may never divorce her (Deut
22:28-29). A strict standard applies to priests who must not marry a prostitute (Lev
21:7.14) and also if the daughter of a priest is found to be licentious she must be
burned to death, since she has desecrated the sacred person of her father (Lev 21:9).
See ERLANDSSON, "mj," 100; HAUCK/SCHULZ, "TTopvri," 585; GOODFRIEND,
"Prostitution," 505. The sons of Jacob killed Hamor and Shechem for treating their
sister as a prostitute (Gen 34:31).
Cf. ERLANDSSON, "Htt," 100; GOODFRIEND, "Prostitution," 505; GOODFRIEND,
"Adultery," 82. The prohibition of adultery is in proximity to that of theft in Exod
20:14-15 and to the prohibition of coveting the neighbour's properties, including his
wife (Exod 20:17).
See COUNTRYMAN, Dirt, Greed, and Sex, 153-154, who argues that adultery could
become an issue for a woman even before marriage since before she became the
property of her husband, she was the property of her father (154). This anxiety is ap
parent in Ben Sira's teachings on daughters.
See GOODFRIEND, "Adultery," 82; HAUCK/SCHULZ, " T T 6 V T I / ' 585; FREEDMAN/WILLOUGHBY, "*)KJ," 114.
For the categorizations of adultery as a transgression see LIPKA, Sexual Transgres
sion, 42-240, especially 45-47,168.
GOODFRIEND, "Adultery," 85.
P
LIPKA,
Sexual
Transgression,
MAN/WILLOUGHBY, "*)KJ," 114.
165,
169-199,
especially
169;
FREED-
122

50
therefore it w a s e s s e n t i a l that a m i s t a k e n p a t e r n i t y d i d n o t o c c u r .
Streete a r g u e s that f e m a l e s e x u a l d e s i r e w a s o n l y r e g a r d e d as " a p p r o
p r i a t e " w h e n it s e r v e d to b u i l d u p the p a t r i a r c h a l h o u s e h o l d a n d ulti
m a t e l y the c o m m u n i t y . K e e p i n g the i n h e r i t a n c e w i t h i n the familial
b o u n d a r i e s a n d n o t s u r r e n d e r i n g it to strangers w a s also a n i m p o r t a n t
i s s u e . T h e latter c o n c e r n m i g h t b e b e h i n d the father's w o r d s i n P r o v
51
5:8-14, w h e r e t h e v i c t i m o f the s t r a n g e w o m a n m a y suffer the l o s s o f

his sexual vigour and family wealth. O n e form of surrendering family
w e a l t h c o u l d result f r o m c o m p e n s a t i o n d e m a n d e d b y a n o f f e n d e d
h u s b a n d . A c c o r d i n g to P r o v 6:33-35 n o t o n l y w i l l the offender suffer
b e a t i n g , loss o f h o n o u r a n d d i s g r a c e i n the c o m m u n i t y ,
b u t the
w r o n g e d h u s b a n d w i l l s e e k r e v e n g e a n d w i l l n o t b e satisfied w i t h
c o m p e n s a t i o n or b r i b e . T h e latter p a s s a g e m a y i m p l y that the t r e a t m e n t
of the a d u l t e r e r s w a s at t h e offended h u s b a n d ' s d i s c r e t i o n , a n d per
h a p s also e m p h a s i z e s that the h u s b a n d t u r n e d a g a i n s t t h e a d u l t e r e r
i n s t e a d o f h i s o w n w i f e b e c a u s e h e w a s p o w e r l e s s to c o n t r o l h e r .
T h e r e are s u g g e s t i o n s , that i n s t e a d o f the capital p u n i s h m e n t for
adultery, d i v o r c e w a s t h e e s t a b l i s h e d p r a c t i c e ( D e u t 2 4 : l - 4 ) . P u b l i c
s t r i p p i n g o f the a d u l t e r e s s is m e n t i o n e d i n H o s 2:5.12; J e r 13:22-26; E z e k
16:37.39; 2 3 : 2 6 . 2 9 , b u t i n t h e s e c a s e s the faithless w i f e is the s y m b o l of
faithless I s r a e l . I n P r o v 2:18-19; 5:5; 7:26-27 the r e f e r e n c e to d e a t h or
S h e o l m a y b e the r e v e n g e o f the offended h u s b a n d ( a l t h o u g h o n l y i n
P r o v 6:35 d o w e find a n a l l u s i o n to it), p e r m a n e n t d i s g r a c e or d i s h o n
o u r , e x e c u t i o n , p r e m a t u r e d e a t h at the h a n d s o f G o d , or utter spiritual
r u i n . It is n o t certain, h o w e v e r , w h e t h e r p h y s i c a l d e a t h is m e a n t h e r e .
A s n o t e d earlier the s t r a n g e w o m a n i n Sir 9:31 (9:3) is e i t h e r a p r o s
titute or a m a r r i e d w o m a n . T h e G r e e k text e x p l i c i t l y identifies h e r as
t h e former. T h e c o n s e q u e n c e s o f a s s o c i a t i n g w i t h h e r are n o t specified;
52
53
54
55
56
5 7
58
59
60
50
51
52
53
54
55
56
57
58
59
60
COUNTRYMAN, Dirt, Greed, and Sex, 152; GOODFRIEND, "Adultery," 82.

Also, a woman who had received another man's semen was no longer of any use to
her husband in producing legitimate offspring; cf. COUNTRYMAN, Dirt, Greed, and
Sex, 153.
LIPKA, Sexual Transgression, 157,159.
LIPKA, Sexual Transgression, 158,162-163.
The punishment for adultery according to Elephantine papyri is divorce with loss of
some property rights. COLLINS, Jewish Wisdom, 70.
123
it is n o t d e t a i l e d w h a t " f a l l i n g i n t o h e r s n a r e s " (rprm^QD) m e a n s .
6 1
The
t e r m u s e d h e r e c o m e s f r o m t h e i m a g e r y o f h u n t i n g . I n E c c l 7:26 it a l s o
a p p e a r s i n c o n n e c t i o n w i t h a w o m a n . W h i l e t h e i m a g e s o f s n a r e s , traps,
b o n d s o r r e s t r a i n t s a r e u s e d i n a p o s i t i v e s e n s e i n S i r 6 : 2 4 - 2 5 . 2 9 - 3 0 re
garding
the
snares
of personified
wisdom,
being ensnared
clearly
m e a n s s o m e t h i n g n e g a t i v e i n Sir 9:31 as w e l l as i n E c c l 7:26. I f B e n S i r a

o n l y refers to a p r o s t i t u t e , t h e c o n s e q u e n c e o f t h e r e l a t i o n s h i p c a n b e
loss of m o n e y , loss of one's inheritance through "the practice of pur
chasing sexual favours".
consequences appear
62
I f t h e w o m a n i n q u e s t i o n is m a r r i e d ,
the
to h a v e b e e n t h o s e r e f e r r e d to a b o v e , n a m e l y
revenge of the husband, and again, loss of wealth. T h e death penalty

m i g h t n o t h a v e b e e n i n force a n y m o r e i n B e n S i r a ' s t i m e .
may
a l s o b e c o n c e r n e d that b y b e i n g s e d u c e d
and
6 3
The sage
ensnared
by
w o m a n , a m a n m a y c o m e u n d e r the w o m a n ' s d o m i n i o n through sexu

ality. F r o m t h e v i e w p o i n t o f t h e m a n c o n s o r t i n g w i t h a p r o s t i t u t e , or
c o m m i t t i n g a d u l t e r y w i t h t h e m a r r i e d w o m a n , t h e s h a m e is that h e w a s
c a p t i v a t e d b y h e r , s u c c u m b i n g to h e r s e d u c t i o n a n d to h i s o w n s e x u a l
d e s i r e s , t h e r e f o r e l e t t i n g t h e w o m a n , e v e n if t e m p o r a r i l y , g a i n c o n t r o l
over h i m through sexuality.
61
The verb form is " 1 T h e noun without the suffix can be both "Il^Q and "Il^Q ("hunt
ing net", "trap" or "snare") and it is popular in wisdom literature in various contexts
(Job 19:6; Ps 116:3; Prov 12:12; Eccl 7:26; 9:12; but is also found in Ezek 12:13; 19:8).
Cf. KOEHLER/BAUMGARTNER, Lexicon, 555-556. In Sir 9:31 the feminine mXM is
used. Even though in Sir 26:22b the term nayi" that renders snare in Sir 9:3, does not
appear, and the term "nupyog 0CXV(XTOU ("tower of death") is employed, SKEHAN,
"Tower of Death," 154, translates it as "deadly snare" instead of "tower of death",
since, he argues, in Eccl 7:26 "woman" and "snares" are also associated. In Prov 7:23
a different word is used for snare (PID). The context, however, is very similar (esp.
7:22-23), where the movement of the unsuspecting victim walking into his own trap
is important. The danger of being captivated by the adulteress is the focus also in
Prov 5:20 and 6:25. In the latter the woman's eyes play a role in captivating the vic
tim. The connection between eyes and desire was discussed in chapter 2 regarding
Sir 26:7-12. Comments on the painting of eyelids are found in 2Kgs 9:30; Jer 4:30;
Ezek 23:40. Other seductive techniques and enticements that may be considered a
snare with which the woman captivates her victim include "smooth words" (Prov
2:16), "lips (that) drip honey" and "speech ... smoother than oil" (Prov 5:3). The
adulteress is decorated as a prostitute in Prov 7:10. She looks out for unsuspecting
men (7:7). Her house is adorned with linens and her bed is perfumed with myrrh,
aloes and cinnamon (7:16-17). Myrrh, aloes and cinnamon are also used in Cant 4:14
in the sensual description of the beloved and the combination of these spices is said
to arouse sexual desire. Cf. MCKINLAY, Gendering Wisdom, 92.
62
See TRENCHARD, Ben Sira's View, 121. He also assumes an unwanted long term
relationship (120).
63
124
In Sir 9:311 the e x p r e s s i o n HTIlp^D is p r o b l e m a t i c ( " D o n o t a s s o c i

a t e / c o n s o r t [with] a prostitute, lest y o u get e n s n a r e d / c a u g h t [ ] " ,
iVmp'PD " D ^ r r p V ^ n o r r ^ N n J l t [ ] , M S A ) . S k e h a n / D i L e i l a see it as
a " j u m b l e o f c o n s o n a n t s p a t t e r n e d a f t e r " r r r m ^ B D u s e d i n 9:31 for
" n e t " , " n o o s e " , " s n a r e " (n"TOB f r o m "TO, "to h u n t " ) . T h e v e r b p*?n
means "be smooth, slippery",
w h i l e mp*?n is u s e d as "flattering,
64
65
s m o o t h s p e e c h " i n I s a 30:10. V a r i o u s f o r m s o f p*?n are u s e d i n the w a r n

i n g s a g a i n s t a d u l t e r y / a d u l t e r e s s i n P r o v 2:16; 5:3; 6:24 a n d 7:5.21. I n all
t h e s e r e f e r e n c e s o n e o f the i n s t r u m e n t s o f the s e d u c t r e s s is h e r s m o o t h
s p e e c h w i t h w h i c h s h e m a y c a p t i v a t e h e r u n s u s p e c t i n g v i c t i m . It is n o t
u n l i k e l y that t h e d a n g e r r e p r e s e n t e d b y the p r o s t i t u t e i n S i r 9:311 is that
she c a t c h e s h e r v i c t i m w i t h h e r " s m o o t h s p e e c h " . L e v i also corrects the
j u m b l e d w o r d f o u n d i n M S A to r r m p ^ r Q . T h u s t h e f o l l o w i n g r e a d i n g
of 9:311 w o u l d m a k e s e n s e : " D o n o t a s s o c i a t e / c o n s o r t w i t h a prostitute,
lest y o u get e n s n a r e d / c a u g h t i n h e r f l a t t e r i n g / s m o o t h s p e e c h " . T h i s
w a y it w o u l d c e r t a i n l y fit w e l l w i t h the p r e v i o u s line, c r e a t i n g a pat
tern: " D o n o t a p p r o a c h a s t r a n g e w o m a n " (9:31a) / / " D o n o t a s s o c i
a t e / c o n s o r t w i t h a p r o s t i t u t e " (9:3IIa); "lest y o u fall i n t o h e r s n a r e s "
(9:31b) / / " l e s t y o u g e t e n s n a r e d / c a u g h t i n h e r f l a t t e r i n g / s m o o t h s p e e c h "
(9:3IIb), w h e r e o n e a s p e c t o f t h e s n a r e s o f the w o m a n i n 9:31 m a y b e h e r
speech.
In Sir 9:4 the w o m a n to b e a v o i d e d b y a p e r s o n is d e s i g n a t e d as
s o m e o n e (in f e m i n i n e ) w h o p l a y s o n a h a r p or s t r i n g e d i n s t r u m e n t ,
t r a n s l a t e d as a " f e m a l e m u s i c i a n " , w h i c h w o u l d b e the p r e f e r r e d v e r
s i o n o v e r the p l u r a l f o r m o f the w o r d i n M S A ( " D o n o t s l e e p ["pB"in
w i t h f e m a l e m u s i c i a n s [nriDB], lest t h e y b u r n y o u ["]D")tir ]D] w i t h
their m o u t h s [ D r P D ^ D D ] " , M S A ) . T h e f e m a l e m u s i c i a n h e r e is p r o b a b l y
a p r o s t i t u t e . I n Isa 2 3 : 1 5 - 1 6 T y r e is c o m p a r e d to a f o r g o t t e n p r o s t i t u t e
(n31t) p l a y i n g a h a r p . T h e e x p r e s s i o n "pB"in
is t r a n s l a t e d as " d o n o t
s l e e p " . H o w e v e r , the w o r d V^non, u s e d i n Sir 9:311, is a l s o s u p p o r t e d
b y S k e h a n / D i Leila, w h o a r g u e that the v e r b "IID i n the s e n s e " m a k e
o n e s e l f f a m i l i a r / a s s o c i a t e " w a s p a r t o f B e n S i r a ' s v o c a b u l a r y (Sir 8:17;
9:14b; 4 2 : 1 2 b ) .
In 9:4b, to b u r n w i t h a d o u b l e - e d g e d s w o r d (if i"PD^D, " d o u b l e
e d g e " , " d o u b l e e d g e d " is r e a d h e r e ) s e e m s to b e o u t o f p l a c e . A l s o , as
6 6
6 7
68
69
64
65
66
67
68
69

Cf. KOEHLER/BAUMGARTNER, Lexicon, 305.
LEVI, Hebrew Text, 12.
See the note on the text concerning this translation.
Cf. also BAAB, "Prostitution/' 934; GOODFRIEND, "Prostitution," 509.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 217. KOEHLER/BAUMGARTNER,
Lexicon, 651, also cites Sir 9:4.
125
n o t e d i n the translation, the t e r m 'Test t h e y b u r n y o u w i t h their

m o u t h s " is n o t likely, e s p e c i a l l y as t h e subject is i n plural m a s c u l i n e
form. T h e w o r d D ( " b e a u t y " , " c h a r m " ) w o u l d fit w e l l w i t h the i m a g e s
u s e d i n the i m m e d i a t e c o n t e x t , e s p e c i a l l y if the v e r b o f this line is r e a d
w i t h S k e h a n / D i Leila, w h o u s e "D*?n ("get e n s n a r e d " , " c a u g h t " ) f r o m
9 : 3 I I b . T r e n c h a r d also translates "lest y o u b e c a u g h t " a n d aXQq i n
GI (from a A i a K O | i a i , " t o get c a u g h t " , " t o fall i n t o s n a r e " ) s u p p o r t s it.
T h u s t h e p r o b a b l e r e a d i n g o f the v e r s e is: " D o n o t a s s o c i a t e w i t h a fe
m a l e m u s i c i a n , lest y o u b e c a u g h t / c a p t i v a t e d b y h e r b e a u t y / c h a r m " .
T h i s w a y after i n t r o d u c i n g a n o t h e r k i n d o f " d a n g e r o u s " w o m a n as
" f e m a l e m u s i c i a n " after the o n e s a l r e a d y d i s c u s s e d in 9:31.11, a n o t h e r
a s p e c t o f h e r s n a r e s , h e r b e a u t y , w o u l d b e listed h e r e . I n addition, the
t h e m e o f a " w o m a n ' s b e a u t y " r e t u r n s i n 9:8abc as s o m e t h i n g that
represents danger.
n
70
71
72
In Sir 9:6 w e find a n a l l u s i o n to the c o n s e q u e n c e s o f a s s o c i a t i n g

w i t h a riDlt: " D o n o t g i v e ("|nn *?N) y o u r s e l f ("[tZ7D]) to a p r o s t i t u t e
(HDlf?) , lest y o u s u r r e n d e r (lit. " t u r n o v e r " ) p l O D ] D ) y o u r i n h e r i
t a n c e " ( M S A ) . A s s u g g e s t e d earlier, l o s i n g o n e ' s i n h e r i t a n c e m a y c o n
v e y t h e i d e a o f p a y i n g m o n e y to a p r o s t i t u t e for h e r s e x u a l f a v o u r s ,
b u t it c a n also result f r o m the m a n ' s father b e i n g s h a m e d b y h i s s o n ' s
a c t i o n s . A l s o if the w o m a n i n q u e s t i o n w a s m a r r i e d , e v e n t h o u g h
t h e r e is n o r e f e r e n c e to it, k e e p i n g o n e ' s p r o p e r t y w i t h i n the familial
b o u n d a r i e s , as n o t e d a b o v e , a n d n o t s u r r e n d e r i n g it to s t r a n g e r s , m a y
b e a n o t h e r n o t i o n b e h i n d B e n S i r a ' s c o m m e n t , as m a y b e the c a s e i n Sir
2 6 : 1 9 - 2 1 . R e g a r d i n g the a d u l t e r e s s i n Sir 2 3 : 2 2 - 2 6 the u n c e r t a i n pater
n i t y o f the c h i l d r e n m a y c a u s e s i m i l a r c o n c e r n s . A s in P r o v 6:35, the
offending p a r t y m a y b e a s k e d to p a y c o m p e n s a t i o n to the w r o n g e d
h u s b a n d . Sir 9:7 ( " D o n o t l o o k a r o u n d i n t h e streets o f a city, n o r w a n
der a b o u t i n its d e s e r t e d p l a c e s " , G I ) c o n f i r m s that t h e d a n g e r l u r k i n g
b e h i n d the a u t h o r ' s c o m m e n t m i g h t b e a n e n c o u n t e r w i t h a prostitute,
since p r o s t i t u t e s w e r e k n o w n to frequent p u b l i c p l a c e s , s u c h as c r o s s
r o a d s ( G e n 38:14; J e r 3:2; E z e k 16:25). P r o v 7:12 a l s o attests that t h e
streets a n d s q u a r e s o f the city w e r e t h e d o m a i n o f a prostitute, h e r e also
73
74
75
76
77
78
70
71
72
73
74
75
76
77
78

TRENCHARD, Ben Sira's View, 118, 280, n. 196.
GI has "prostitutes" (-nopvaig).
GI reads "lose".
Cf. TRENCHARD, Ben Sira's View, 121.
MALINA, The New Testament World, 153.
Cf. again Prov 5:8-14, especially 5:9-11.
See the discussion in this chapter below.
126
a n adulteress, w h e r e s h e l o o k e d for the " s i m p l e " a n d u n s u s p e c t i n g

men.
Sir 9:8 is identifying the w o m a n w i t h w h o m o n e s h o u l d n o t associ
ate as beautiful, a n d b e l o n g i n g to a n o t h e r m a n : " A v e r t (lit. " h i d e " )
y o u r e y e s from a l o v e l y w o m a n (lit. " w o m a n o f b e a u t y / c h a r m " ) (]n
nt&KD), a n d d o n o t l o o k intently ( t m n *?N1) at b e a u t y ( D ) that is n o t for
y o u . T h r o u g h a w o m a n m a n y [have b e e n r u i n e d ] a n d thus h e r l o v e r s
k i n d l e s in f i r e " . W h i l e in s o m e contexts a w o m a n ' s b e a u t y is positive,
a n d c a n e v e n satisfy/delight a h u s b a n d in a g o o d m a r r i a g e , it c a n also
b e a s o u r c e o f d a n g e r or anxiety. T h e k e y in interpreting its role is to
a n a l y s e in i n d i v i d u a l c a s e s w h a t effect it h a s o n o t h e r p e o p l e , n a m e l y
o n the instructed m e n in Sir 9:8. It m a y c o n t r i b u t e to a w a k e n i n g p a s
s i o n or love, w h i c h b u r n s like fire (Sir 9:8d). A p a r t from the fact that the
w o m a n in Sir 9:8 is " l o v e l y " , or "graceful", h e r b e h a v i o u r is n o t de
tailed. T h e e m p h a s i s is o n the c o n d u c t o f m e n a d v i s e d b y B e n Sira. W e
h a v e n o t e d the c o n n e c t i o n b e t w e e n s i g h t / l o o k i n g a n d desire w h i c h
m a y p o t e n t i a l l y l e a d to s e x u a l w r o n g d o i n g . L e t it suffice to refer to
D a v i d w h o s a w the beautiful B a t h s h e b a a n d t h e n c o m m i t t e d a d u l t e r y
w i t h h e r ( 2 S a m 11:1-5), a n d to R e u b e n w h o s i n n e d w i t h his father's
c o n c u b i n e , B i l h a h (T. Reu. 3 : 1 0 - 4 : 1 ) . In the latter, the n a k e d n e s s a n d
d r u n k e n n e s s o f the w o m a n a n d desire are also a s s o c i a t e d as a d e a d l y
c o m b i n a t i o n in l e a d i n g R e u b e n to i m p i e t y . W i n e or d r i n k i n g is also a
c o n c e r n in the final v e r s e o f Sir 9:1-9: " W i t h a m i s t r e s s d o n o t
t a s t e / e a t / e n j o y , [and d o n o t sit d o w n ] w i t h h i m at the table d r u n k e n
("I1DU7), lest (your) h e a r t incline/turn (HDn) [ t o w a r d h e r ] a n d in b l o o d
( D m m ) y o u d e c l i n e (TOM) to the [ ] " , M S A . W i n e is b o t h p r a i s e d a n d
c o n d e m n e d in the H e b r e w B i b l e . B e n Sira attests that w i n e is a " d e n
7 9
80
81
82
83
84
8 5
8 6
8 7
88
79
Read "through a woman's beauty"; see the note above for the text.
80
Read: "thus love kindles like fire"; see the note on the text for this line.
81
82
See especially the discussion of Sir 26:1-4.13-18 and 36:21 (26)-26(31) in chapter 3.1.
Cf. the desire of the wicked elders to violate beautiful Susanna (Sus 1:5-25) and
Judah's warning to his children against gazing upon the beauty of women (T. Jud.
17:1).
83
Read "married woman"; see the note above on the text.
84
Another option is to read "do not stretch elbow".
85
Read "with her"; cf. the note on the text.
86
The word "pit" fits here; see the note on the text above.
87
GI is not significantly different for the verse except it identifies the woman clearly as
married (uTTdv8pou y u v a i K o g ) .
88
For negative references see Gen 9:20-27; 19:32-35; Prov 20:1; 21:17; 23:20-21.31-35; Isa
5:11.22; 28:7; 56:11-12; Hos 4:11; 7:5; Mic 2:11; Hab 2:5. For positive ones see Ps
104:15; Judg 9:13; Eccl 10:19. For the attitude to drunkenness in the OT see also
GREENBERG, "Drunkenness," 872; ROSS, "Wine," 849-852, especially 851.
127
89
l i g h t " i n m o d e r a t i o n a n d at the p r o p e r t i m e (31:28). H o w e v e r , it " d e

s t r o y e d m a n y " a c c o r d i n g to Sir 31:25, i n the w i d e r c o n t e x t o f w h i c h the
s a g e g i v e s a n e x t e n s i v e a c c o u n t o f b e h a v i o u r at b a n q u e t s (Sir 3 1 : 1 2 32:13). F e a s t s a n d b a n q u e t s w e r e c u s t o m a r y i n Israel, a n d w h i l e p r i m a r
ily m e n w e r e i n v i t e d to b a n q u e t s ( G e n 18:8; J u d g 6:19), e x c e p t i o n s c a n
be found ( I S a m 20:5.25).
90
R e c l i n i n g at b a n q u e t s i n t h e G r e c o - R o m a n p e r i o d h a d its d a n g e r s to
J e w s as t h e s e b a n q u e t s w e r e m a r k e d b y h e d o n i s m a n d p r o b a b l y also b y
i d o l a t r y . B o o t h p r o v i d e s a n a c c o u n t o f the perils o f r e c l i n i n g i n antiq
uity, e s p e c i a l l y if the a t t e n d a n t s o f the b a n q u e t s d e s c r i b e d w e r e y o u n g
m e n . H e p o i n t s o u t that eating, d r i n k i n g a n d s e x u a l i n d u l g e n c e w e r e
connected. The dangers of attending these banquets were not only
e x c e s s i v e c o n s u m p t i o n o f w i n e , b u t the p r a c t i c e o f h o m o s e x u a l i t y .
B e n Sira w r i t e s a b o u t t h e c o m b i n a t i o n o f w i n e a n d w o m e n i n Sir 19:2a:
" W i n e a n d w o m e n m a k e t h e h e a r t / m i n d r e c k l e s s " . B o t h this c o m m e n t
a n d Sir 9:9 a s s u m e a s i t u a t i o n w h e r e w o m e n c o u l d h a v e b e e n p r e s e n t
at the b a n q u e t s . Sir 9:9c i n d i c a t e s that j u s t as a w o m a n d o e s n o t k n o w
s h a m e w h e n d r u n k e n (Sir 26:8), a n d m a y i n c l i n e t o w a r d initiating a n
illicit r e l a t i o n s h i p , a m a n u n d e r t h e i n f l u e n c e o f a l c o h o l m a y d o t h e
s a m e ; h e m a y forfeit h i s s e n s e o f s h a m e a n d s o u n d j u d g m e n t . It is a
p o s s i b i l i t y that t h e h e d o n i s t n a t u r e o f G r e c o - R o m a n b a n q u e t s w a s t h e
a u t h o r ' s i n t e r e s t i n Sir 9:9.
T h e c o n s e q u e n c e s o f c o n s o r t i n g w i t h a m a r r i e d w o m a n are d e
s c r i b e d w i t h the i m a g e o f d e c l i n i n g i n t o the " p i t " (nnttt, M S A ) or slip
p i n g i n t o " d e s t r u c t i o n " (coTwAeiav, G I ) . W h a t this c a n m e a n c a n o n l y
b e s u r m i s e d . A s d i s c u s s e d earlier it m a y refer to the r e v e n g e o f the
o f f e n d e d h u s b a n d , p r e m a t u r e d e a t h at the h a n d s o f G o d or spiritual
r u i n . S i n c e the a u t h o r d o e s n o t e x h i b i t a b e l i e f i n afterlife, r e t r i b u t i o n
h a s to c o m e i n the h e r e a n d n o w . If t h e different n a t u r e o f d e a t h e x p e r i
e n c e for the r i g h t e o u s a n d t h e w i c k e d is s e e n b y the a u t h o r as o n e f o r m
of r e t r i b u t i o n , t h e n " p i t " or " d e s t r u c t i o n " m a y p e r h a p s b e u n d e r s t o o d
91
92
93
9 4
95
96
89
90
91
92
93
94
95
96
WIEDER, "Ben Sira and the Praises of Wine," 155-166, especially 162; SHIMOFF,
"Banquets," 440-452, especially 445.
ROSS, "Meals", 316.
Cf. SHIMOFF, "Banquets," 444.
BOOTH, "The Age for Reclining," 105-120.
SHIMOFF, "Banquets," 441, suggests that if women were present, they were usually
entertainers, courtesans
Similar language is used in Prov 2:16-19; 5:5; 7:27 and throughout 4Q184/4QWiles
1.1-17 (especially in lines 3.10-11.17).
Cf. also ADAMS, Act and Consequence, 206, who notes that Ben Sira never explains
how a "distinctively pleasant death will occur" for the righteous.
128
as n o t o n l y u n t i m e l y b u t dire p a s s i n g o f t h o s e w h o g o a s t r a y as o p
p o s e d to the v i r t u o u s w h o m a y h o p e for d e a t h that is p a i n l e s s , free of
suffering a n d a n x i e t y . I n a d d i t i o n , as r e g a r d i n g p r o s t i t u t i o n , the s a g e
m a y c o n d e m n a m a n c o m i n g u n d e r t h e i n f l u e n c e a n d d o m i n i o n of a
w o m a n t h r o u g h s e x u a l i t y . Y e e d e s c r i b e s h o w w o m e n w i t h i n their
s e x u a l l y s e g r e g a t e d w o r l d c o u l d u s e v a r i o u s w a y s , i n c l u d i n g their
97
s e x u a l i t y , to g a i n p o w e r o v e r m e n , s o m e t i m e s i n o r d e r to p u t t h e m to
s h a m e . E v e n t h o u g h i n Sir 9:31 (9:3), 9:311.4.6-7.8-9 the e m p h a s i s is o n
t h e h u s b a n d ' s b e h a v i o u r a n d o n h i s a p p r o a c h to w o m e n w i t h q u e s
t i o n a b l e virtues, it m i g h t b e that B e n Sira, k n o w i n g h o w w o m e n c a n
u s e their s e x u a l i t y to d o m i n a t e m e n , c a u t i o n e d h i s s t u d e n t s a g a i n s t
s u c c u m b i n g to w o m e n ' s c o n t r o l i n a n y c i r c u m s t a n c e s , e v e n w h e n it
w a s the m a n w h o initiated the s e x u a l i n t e r c o u r s e either w i t h a n ordi
n a r y p r o s t i t u t e or w i t h a m a r r i e d w o m a n . T h e fear o f b e i n g c o n t r o l l e d
b y a w o m a n s e e m s to b e reflected n o t o n l y i n the v e r s e s d i s c u s s e d b u t
a l s o i n Sir 9:2 a n d i n d i r e c t l y i n 9:1.
It a p p e a r s that Sir 9:31 (9:3), 9:311.4.6-7.8-9 are c o n n e c t e d to Sir 9:1.2
at y e t a n o t h e r level. S e e m i n g l y 9:1.2 h a v e different c o n c e r n s s i n c e t h e y
treat o n e ' s o w n w i f e . W e m a y t h e n a s k w h y t h e c o m m e n t s o n w i v e s
( o n e ' s o w n w i f e i n 9:1.2 a n d a n o t h e r m a n ' s w i f e i n 9:8.9) a p p e a r i n a
p e r i c o p e that treats the s t r a n g e w o m a n a n d t h e i s s u e s o f p r o s t i t u t i o n
a n d a d u l t e r y . S t r o t m a n n a r g u e s that the t h e m e o f the w i f e (9:1.9) c a n
c r e a t e a n inclusio, a n d that t h e s e v e r s e s m a y h a v e b e e n a t t a c h e d b y B e n
Sira to the p o e m , a l r e a d y a v a i l a b l e to h i m , i n o r d e r to d r a w a t t e n t i o n to
another consequence of visiting strange w o m e n . Such conduct will
raise j e a l o u s y i n the w i v e s (9:1), w h i c h i n t u r n results i n the s a m e evil:
t h e y w i l l get i n v o l v e d w i t h a s t r a n g e m a n at a p u b l i c b a n q u e t .
T h e r e f o r e it s e e m s that the list o f w o m e n w h o p r e s e n t a d a n g e r for m e n
is carefully c o m p o s e d b y the a u t h o r . E v e n i n v e r s e s s e e m i n g l y
c o n c e r n i n g m e r e l y m a r i t a l r e l a t i o n s h i p s (9:1), the fear o f e x t r a m a r i t a l
l i a i s o n s e e m s to surface: t h e h u s b a n d is c o n c e r n e d that h i s w i f e w i l l
initiate a s e x u a l e n c o u n t e r w i t h a s t r a n g e m a n . O n t h e o t h e r h a n d m e n
are also a d v i s e d n o t to c o n s o r t w i t h s t r a n g e w o m e n or m a r r i e d w o m e n .
T h e m o d e o f p e r s u a s i o n a n d e s p e c i a l l y the r e a s o n s b e h i n d it are m o r e
or less the s a m e as i n P r o v e r b s : t h e fear o f d i v i n e a n d / o r c o m m u n a l
p u n i s h m e n t , i n c l u d i n g l o s s o f s o c i a l status a n d h o n o u r , p u b l i c d i s g r a c e ,
loss o f w e a l t h a n d e v e n s e x u a l v i g o u r , or fear o f v e n g e a n c e o n the
o f f e n d e d h u s b a n d ' s part. It a p p e a r s , h o w e v e r , that i n B e n Sira t h e r e is
98
99
97
98
99
Sir 1:13 may be one expression of such hope, though fairly general.
YEE, Poor Banished Children of Eve, 51-58.
See, however, their discussion for other possible interpretations.
129
m o r e e m p h a s i s o n the m a n ' s o w n r e s p o n s i b i l i t y t h a n in P r o v e r b s ,
e s p e c i a l l y c o n t r a s t e d w i t h P r o v e r b s 7, w h e r e t h e m a n s e d u c e d b y t h e
s t r a n g e w o m a n is n a i v e a n d u n s u s p e c t i n g . It s e e m s c o n f i r m e d in Sir
2 3 : 2 - 6 . 1 8 - 2 1 that the a u t h o r is a w a r e that t h e m e n t h e m s e l v e s are
r e s p o n s i b l e for their d e e d s . T h i s a l s o e x p l a i n s the w a r n i n g s to a v o i d
c o n t a c t w i t h d i v e r s e t y p e s o f w o m e n (Sir 9:1-9) as the b e s t w a y o f self100
c o n t r o l . W h i l e this is true, it is also a p p a r e n t in m a n y t e a c h i n g s o f the

b o o k that w o m e n ' s c o n d u c t c a u s e s greater a n x i e t y to m e n , s i n c e t h e y
c a n d o m o r e h a r m to m e n ' s h o n o u r , s o m e t i m e s p e r h a p s d e l i b e r a t e l y . I n
the c o n t e x t o f 9:1-9 w h e r e a d v i c e c o n c e r n i n g w o m e n w i t h q u e s t i o n a b l e
v i r t u e s is o v e r w h e l m i n g , this a n x i e t y finds e x p r e s s i o n n o t so m u c h in
the d e s c r i p t i o n or c o n d e m n a t i o n o f the w o m e n t h e m s e l v e s , b u t r a t h e r
in the fear o f falling b e c a u s e o f t h e m t h r o u g h l a c k o f m a l e self-control,
sound judgment and responsibility. A concentration of concepts such
as falling, s l i p p i n g or t u r n i n g a n d i m a g e s o f s n a r e s / t r a p s w i t h i n Sir 9 : 1 9 affirm this: *?1Dn, ^ T T I T T T W ("fall", 9:31 = 9:3), HIl^Q, TTayiq ( " s n a r e " , 9:31
= 9:3), "ID ? ( " c a p t u r e " , h e r e in N i p h a l as " b e c a u g h t " / " e n s n a r e d " , 9:311),
a A i a K O | i a i ("be c a u g h t " , 9:4); HD] (first " i n c l i n e " / " t u r n " as " c a u s e to
turn"
in
Hiphil,
then
"decline"/"turn"
in
Qal),
EKKAIVW
( " t u r n " / " i n c l i n e " , 9:9) a n d oAiaedvw ("slip", 9 : 9 ) . W e m u s t also n o t e ,
h o w e v e r , that w h i l e a p e r s o n ' s o w n r e s p o n s i b i l i t y is s t r e s s e d r e g a r d i n g
s e x u a l l y i m m o r a l c o n d u c t s , B e n S i r a ' s v i e w o n r e s p o n s i b i l i t y a n d free
c h o i c e in g e n e r a l is r a t h e r a m b i g u o u s . A l t h o u g h in the s e c t i o n
c o n c e r n i n g free w i l l a n d r e s p o n s i b i l i t y (15:11-16:23) 15:12 w a r n s a g a i n s t
attributing sin o r evil to G o d
a n d 15:15.17 e m p h a s i z e free c h o i c e , in
15:14 w e r e a d that h u m a n s are subjects to their o w n i n c l i n a t i o n
( " d e s i r e " , " p u r p o s e " , " i r ) w i t h w h i c h t h e y are fitted at creation. T h e y
are subject to t h e d e c i s i o n o f G o d , as the c l a y to the h a n d s o f the p o t t e r
f i r , Sir 3 3 : 1 3 ) .
1
101
1 0 2
103
104
100 STROTMANN, "Das Buch Jesus Sirach," 432.

101 Cf. MINISSALE, "The Metaphor of Tailing'," 257. The concept of being entrapped is
present also in Sir 9:5 regarding attitude to virgins, as will be seen below. BOTHA,
"Through the figure of a woman," 20-34, argues that Sir 9:1-9 is not a direct attach on
women. In the context of 9:1-16 a person should be cautious not only in relations to
women but also to men, which include for instance the evil (9:1) or the arrogant
(9:12). He concludes regarding 9:1-9 that there is no such thing as freedom of associa
tion in Ben Sira's society (31).
102 In Sir 15:12 the concept of "stumbling" appears again; cf. MINISSALE, "The Meta
phor of 'Falling'," 266.
103 Consult also Sir 17:6-7 (in the context of 17:1-32) which suggests that humans have
the ability to choose between good and evil.
104 COLLINS, Jewish Wisdom, 83. Sir 33:10 has a related idea. In addition, MINISSALE,
"The Metaphor of 'Falling," 266, argues that while the godly enjoy a divine protec-
130
I m m o r a l c o n d u c t o f m e n a n d a d u l t e r y c o m m i t t e d b y a w o m a n are the
t h e m e s o f Sir 2 3 : 1 6 - 2 7 , a p a s s a g e that is s u r r o u n d e d
b y instructions
r e g a r d i n g self-control a n d v a r i o u s k i n d s o f m i s c o n d u c t (22:27-23:27):
the c o n t r o l of the t o n g u e (22:27-23:1) a n d o f p a s s i o n s (23:2-6) a n d h u r t s
c a u s e d b y s p e e c h (23:7-15). 2 3 : 1 6 - 2 6 is c o n c e r n e d w i t h
uncontrolled
s e x u a l d e s i r e of m e n r e s u l t i n g i n s e x u a l w r o n g d o i n g (verses 1 6 - 1 7 ) a n d
a d u l t e r y o n the p a r t o f b o t h m e n (verses 1 8 - 2 1 ) a n d w o m e n (verses 2 2 2 6 ) . O n e o f the s a g e ' s m a i n t h e m e s , the fear o f t h e L o r d c l o s e s the t e a c h
i n g s (23:27).
Sir 23:16-27
GI
16 Two types of people multiply sins (qiapTiacJ,
and the third causes anger:
Burning passion is like blazing fire (m)p),
it will never be quenched until it burns itself out/is consumed;
The person who commits sexual wrongdoing (avGpamoc, nopvoc,) lit. in the
body of his flesh (ev owpani
aapKoq auTou),105
will never cease until the fire (nup) burns out;
17 To a sexual wrongdoer (dvGpcoTTO) TTopva)) all bread is sweet (nac, apioq
f]5uq),
He will never rest until he dies.
18 The person who leaves his (marriage) bed/strays from his bed
(av6po)TToq TTapapaivcov a n d jf\q KAivrjC, auTou)
says to himself: "Who can see me?
Darkness surrounds me and the walls hide me,
And no one sees me: why should I be afraid?
The Most High will never remember my sins."
19 And he fears the eyes of humans,
and does not realize that the eyes of the Lord
are ten thousand times brighter than the sun,
looking at every way of men/humans
and observing hidden parts.
20 Before all things were created they were known to him
and so it is since their completion.
21 This man will pay the penalty in the streets of the city,
and when he does not expect it, he will be apprehended.
106
tion and their path is levelled, the path is the ungodly is full of stones (Sir 39:24). For
the former God's plan is good, while for the latter even good things can turn out evil
if misused (Sir 39:25-27).
105 Behind the term E V aa>|i(XTi aapKog C X U T O U TRENCHARD, Ben Sira's View, 96, 266, n.
31, conjectures the term l")tin
to mean "blood relation". See discussion below.
106 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 319, read: "Of the Most High he (i.e. the
adulterer) is not mindful".
131
22 Such is also the woman, who leaves her husband

and provides (lit. brings into existence) an heir by someone else.
23 For first she has disobeyed the law of the Most High,
and second, she has offended her husband,
and third, she has committed adultery
and brought forth (lit. brought into existence) children by another man.
24 She will be dragged before the assembly,
and punishment will be upon her children.
25 Her children will not take root,
and her branches will not bring forth fruit.
26 She will leave an accursed memory,
and her disgrace will not be blotted out.
27 and those who remain shall know
that nothing is better than fear of the Lord
and nothing is sweeter than obeying the Lord's commandments.
107
I n the n u m e r i c a l p r o v e r b o f Sir 2 3 : 1 6 - 1 7
108
the a u t h o r s u m s u p
the
p e r s o n s or activities that are d e s p i c a b l e a n d c a u s e a n g e r . T h e first

c o m m e n t o n t h e b u r n i n g p a s s i o n is n o t further s p e c i f i e d ( " B u r n i n g
p a s s i o n is like b l a z i n g fire (m)p), it w i l l n e v e r b e q u e n c h e d until it b u r n s
itself out/is c o n s u m e d " , 2 3 : 1 6 c d ) . N o t h i n g i n d i c a t e s w h e t h e r t h e p e r s o n
is m a r r i e d , n o r w h a t is the object o f his p a s s i o n .
109
I n the s e c o n d
e l e m e n t o f the p r o v e r b , as n o t e d a b o v e , b e h i n d ev awiicm
a u T o u the H e b r e w t e r m "HUD
aapKoq
is a s s u m e d to m e a n " b l o o d r e l a t i o n "
( " T h e p e r s o n w h o c o m m i t s s e x u a l w r o n g d o i n g [avGpwTToq TTopvocJ lit.

i n the b o d y o f h i s flesh (ev awjiaTi a a p K o q
auTou), will never cease
until the fire [m)p] b u r n s out", 23:16ef). W e find the e x p r e s s i o n
TitDI
"INttt i n L e v 18:6 a n d 2 5 : 4 9 . T h e f o r m e r is p a r t o f the i n c e s t l a w s i n L e v

18:6-18; similar i n s t r u c t i o n s are f o u n d also in L e v 2 0 : 1 1 - 1 2 . 1 4 . 1 7 . 1 9 21.
1 1 0
I n n o n e o f t h e s e i n s t a n c e s d o e s t h e L X X u s e t h e G r e e k t e r m o f Sir
2 3 : 1 6 e . A l l t h e s e i n s t r u c t i o n s d e a l w i t h a p u n i s h a b l e act o f a s e x u a l
n a t u r e a n d a s s u m e that t h e t r a n s g r e s s o r s are i n k i n s h i p , w h e t h e r t h e y
live i n the s a m e h o u s e h o l d or not. L e v 18:6 a n d 2 5 : 4 9 translate "HUD
b y oiKsia
oapKoq
( L e v 18:6) a n d
TWV
O'IKEICDV
TWV
aapKwv (Lev
107 Sir 23:28 is witnessed in GII: "It is a great glory to follow after God, and for you to be
received by him is length of days"; SKEHAN/DI LELLA, The Wisdom of Ben Sira, 320.
108 This proverb is the x/x+1 numerical sequence. Both this type of numerical proverb
and other various forms are found frequently in the OT, including other writings of
wisdom literature. Cf. Sir 25:7-11; 26:5-6.28; 50:25-26; Job 5:19-22; 13:20-22; 33:14-15;
Ps 62:11-12; Prov 6:16-19; 30:15b-16.18-19.21-23.29-31. See also ROTH, "Numerical
Sequence," 300-311.
109 For fire as passion see the discussion below. Cf. also Prov 6:27-29.
110 Incest is a concern in CD 5.7b-ll; 7.1; 8.6b-7a; Jub. 33:9-20; 41:23-26 and in
4Q418/4QInstr 101 ii.5.; cf. LOADER, Dead Sea Scrolls, 121, 126, 311; LOADER,
Enoch, Levi, and Jubilees, 125,182-183,196-200.
d
132
2 5 : 4 9 ) to e x p r e s s the i d e a o f b l o o d relation. S i r a c h u s e s ev a w i i c m
a a p K o q a u T o u , w h i c h is f o u n d o n l y in Sir 2 3 : 1 6 e in the L X X . S i n c e the
a u t h o r is n o w h e r e else c o n c e r n e d w i t h incest, it is d i s p u t e d that h e
refers to it h e r e in 23:16e. T h e f o r m o f s e x u a l i m m o r a l i t y is n o t
specified, o n l y that the c o n s e q u e n c e s i n v o l v e fire a c c o r d i n g to 23:16f. I n
Sir 2 3 : 1 6 t h e i m a g e o f fire is e m p l o y e d a n u m b e r o f t i m e s .
W h i l e in
111
2 3 : 1 6 c it d e s c r i b e s p a s s i o n , in 2 3 : 1 6 d it is the v e r y s a m e fire that c a n

d e s t r o y the p e r s o n . It is, h o w e v e r , n o t clear in w h a t w a y . It is also n o t
c e r t a i n w h e t h e r t h e t e r m "fire b u r n s o u t " (23:16f) refers to a f o r m o f
p u n i s h m e n t for s e x u a l m i s c o n d u c t , or s i m p l y to the b u r n i n g p a s s i o n
that k i n d l e s in the p e r s o n c o m m i t t i n g s e x u a l w r o n g d o i n g in 2 3 : 1 6 e .
T h e t h i r d e l e m e n t o f the n u m e r i c a l s a y i n g is c o n c e r n e d w i t h a
" s e x u a l w r o n g d o e r " : " T o a s e x u a l w r o n g d o e r (&v6pwTTip TTopvto) all
b r e a d is s w e e t (TTCCC, apioq
r\S6q) h e w i l l n e v e r rest until h e d i e s " ,
(23:17).
W h e t h e r h e or t h e p e r s o n w i t h w h o m h e c o m m i t s s e x u a l
w r o n g d o i n g is m a r r i e d or n o t is n o t specified. T h e t e r m "all b r e a d is
s w e e t " s e e m s to i m p l y t h e f r e q u e n c y o f the m i s c o n d u c t . I n P r o v 9:16
W o m a n F o l l y invites m e n to h e r b a n q u e t . I n t h e s u b s e q u e n t v e r s e (9:17)
the s t a t e m e n t s , that " s t o l e n w a t e r is s w e e t " a n d " b r e a d e a t e n in secret
is p l e a s a n t "
refer to illicit s e x u a l r e l a t i o n s for w h i c h the p u n i s h m e n t
a c c o r d i n g to P r o v 9:18 is death. F o r the s e x u a l w r o n g d o e r in Sir 2 3 : 1 7
the illicit s e x u a l r e l a t i o n is s w e e t o n l y until the bitter e n d , w h e n h e is
finished or d e s t r o y e d . T h e t e r m "all b r e a d is s w e e t " a l s o s u g g e s t s that
h e is n o t selective in h i s liaisons a n d is a l w a y s l o o k i n g for o p p o r t u n i
t i e s . I n P r o v 7:11-12 it is the a d u l t e r e s s w h o n e v e r stays at h o m e a n d
"at e v e r y c o r n e r she lies in w a i t " , a n d in Sir 2 6 : 1 0 - 1 2 the w o m a n is also
n o t s e l e c t i v e a n d is r e a d y for a s e x u a l r e l a t i o n w i t h w h o m e v e r s h e m a y
encounter.
W e d o n o t r e a d a b o u t c o n s e q u e n c e s in t h e first a n d t h i r d e l e m e n t o f
the n u m e r i c a l s a y i n g in Sir 2 3 : 1 6 - 1 7 . T h e fire that c o n s u m e s e v e r y t h i n g
p r o b a b l y c o n s u m e s the life o f the p e r s o n in 2 3 : 1 6 c d . If it is n o t d i v i n e
p u n i s h m e n t or d e a t h at t h e h a n d s o f a n a n g r y o f f e n d e d h u s b a n d
s h o u l d the w o m a n b e m a r r i e d , o n e c a n o n l y s u r m i s e i m p o v e r i s h m e n t
r e s u l t i n g f r o m i m m o r a l lifestyle, p e r h a p s c o m b i n e d w i t h spiritual ruin,
r
112
113
114
111 Fire appears frequently in Ben Sira's vocabulary, but it is used in the context of
destruction only in 7:17; 16:6; 21:9; 36:8; 45:19 and in 9:8 to depict burning passion.
112 ARGALL, 1 Enoch and Sirach, 233, suggests that the third type of person is the adul
terous man in Sir 23:17 who violates his marriage bed (23:18a).
113 The lips of the adulteress drip with honey in Prov 5:3.
114 Unlike in Prov 9:17, where the "stolen water" and "bread eaten in secret" are both
parts of the symbolism of folly within 9:13-18 and representations of real illicit sex
ual liaisons, Sir 23:17 only concerns the latter.
133
m a y b e e v e n e a r l y d e a t h d u e to v e n e r e a l d i s e a s e ; the s a m e c o u l d a p p l y
to the &v6pwTTip TTopvto i n 23:17. A s c o n t r a s t e d w i t h t h e u n q u e n c h a b l e
s e x u a l d e s i r e o f the s e x u a l w r o n g d o e r i n 2 3 : 1 6 - 1 7 that is c o n d e m n e d
a n d e v e n t u a l l y c o n s u m e s the p e r s o n i n fire, i n Sir 2 4 : 2 1 the c o n s t a n t
d e s i r e for w i s d o m w i t h h u n g e r a n d thirst is l e g i t i m a t e .
After the n u m e r i c a l s a y i n g S i r a c h g i v e s a l e n g t h y d e s c r i p t i o n o f the
adulterer. U n l i k e i n 23:16-17, i n 23:18-21 t h e r e is n o d o u b t that t h e per
s o n is m a r r i e d . H e r e t h e m a n is criticized for b e i n g unfaithful to h i s
o w n marriage ("The person w h o leaves his (marriage) bed/strays from
h i s b e d [avGpwTToq TTapa(3aiva)v &TTO Tfjc; KAivnq a u T o u ] " , 23:18a).
" A d u l t e r y as s i n n i n g a g a i n s t o n e ' s m a r r i a g e b e d " , as L o a d e r a r g u e s ,
"must carry some sense of betrayal of one's female spouse".
Usually
a n a d u l t e r o u s m a n c o m m i t s a n offence a g a i n s t t h e w o m a n ' s h u s b a n d ,
n o t a g a i n s t the w o m a n or h i s o w n wife, if h e is m a r r i e d .
A l t h o u g h it
is n o t stated that h e t r a n s g r e s s e s w i t h a m a r r i e d w o m a n , it s e e m s to b e
the case. It is n o t e w o r t h y that t h e r e is n o w o r d a b o u t w r o n g i n g t h e
o t h e r m a n b y v i o l a t i n g his e x c l u s i v e right to the w o m a n ' s s e x u a l i t y
w h i c h w a s r e s e r v e d for h i m .
In Sir 23:18c the a d u l t e r e r c l a i m s that d a r k n e s s a n d w a l l s w i l l h i d e
h i s a c t s . T h e c r e a t e d e l e m e n t s s e e m as a c c o m p l i c e s i n h i s sinful act of
a d u l t e r y . I n Sir 16:17 ( w i t h i n 16:17-22) it is the m u l t i t u d e o f p e o p l e a n d
the i m m e a s u r a b l e c r e a t i o n that h i d e t h e s i n n e r . Sir 16:21a ( " I f I sin, n o
eye w i l l see m e " ) r e s e m b l e s Sir 2 3 : 1 8 d ("and n o o n e sees m e : w h y
s h o u l d I b e a f r a i d " ) . W h i l e the a d u l t e r e r i n Sir 2 3 : 1 8 - 2 1 c o n t e m p l a t e s
" T h e M o s t H i g h w i l l n e v e r r e m e m b e r m y s i n s " (23:18e), w i t h this
s t a t e m e n t h e a c k n o w l e d g e s at t h e s a m e t i m e that w h a t h e is a b o u t to d o
is w r o n g i n the e y e s o f the L o r d . It w a s n o t e d earlier in this c h a p t e r that
a d u l t e r y is a t r a n s g r e s s i o n a g a i n s t the d i v i n e p r o n o u n c e m e n t s , a g a i n s t
religious boundaries.
T h i s is reflected i n Sir 2 3 : 1 8 a i n a n e g a t i o n .
While in L e v 18:20 a m a n w h o has sexual relations with his kinsman's
wife w i l l defile h i m s e l f , this m o t i f is m i s s i n g from Sir 2 3 : 1 8 - 2 1 .
Sir 2 3 : 1 9 a i m p l i e s that t h e a d u l t e r e r is a w a r e that w i t h h i s d e e d s h e
is a b o u t to c r o s s c o m m u n a l b o u n d a r i e s ( " a n d h e fears t h e e y e s of h u 115
116
1 1 7
118
119
120
121
115
116
117
118
119
120
121
LOADER, Sexuality and the Jesus Tradition, 34.

FREEDMAN-WILLOUGHBY, "*)KJ," 114.
Cf. BIRD, "Prostitution," 42; GOODFRIEND, "Adultery," 82; BAAB, "Adultery," 51.
Cf. Job 24:15
ARGALL, 1 Enoch and Sirach, 233.
Decalogue: Exod 20:14 in the context of 20:2-17; Deut 5:18 in the context of 5:6-21;
within the Holiness Code: Lev 18:20 in the context of 18:6-23; see LIPKA, Sexual
Transgression, 46-47.
134

122
mans", 23:19a).
T h i s , h o w e v e r , still d o e s n o t k e e p h i m f r o m sinning.
It is l i k e l y that a d u l t e r y w a s n o t a l w a y s d e t e c t e d e i t h e r i n p r e - or i n
p o s t e x i l i c t i m e s , i n c l u d i n g the t i m e o f B e n Sira. It s e e m s , h o w e v e r , that
the a u t h o r a n t i c i p a t e s a d i v i n e i n t e r v e n t i o n w h e n h e p o i n t s o u t that
e v e n if the m a n is foolish e n o u g h to t h i n k that h i s a c t i o n s w i l l n o t b e
d i s c o v e r e d , the L o r d , w h o c r e a t e d e v e r y t h i n g a n d therefore k n o w s
e v e r y t h i n g , w i l l see his a c t i o n s (23:19b-20b). T h e r e f o r e the a d u l t e r e r
s h o u l d b e afraid o f h i s s i n s .
S o m e h o w or o t h e r the m a n is a p p r e
h e n d e d at the e n d . G o d ' s j u d g m e n t is p e r h a p s n o t i m m e d i a t e b u t o p e r
ates a c c o r d i n g to its o w n t i m e t a b l e . 2 3 : 2 1 d o e s n o t d i s c l o s e a n y t h i n g
a b o u t the p e n a l t y ( " T h i s m a n w i l l p a y the p e n a l t y i n the streets o f the
city, a n d w h e n h e d o e s n o t e x p e c t it, h e w i l l b e a p p r e h e n d e d " ) . T h e
d e a t h p e n a l t y w a s p r o b a b l y n o t i n force a n y m o r e . E v e n t h o u g h t h e r e is
n o r e f e r e n c e to the r e v e n g e o f a n o f f e n d e d h u s b a n d or c o m p e n s a t i o n
for the offence a g a i n s t h i m , t h e y c a n n o t b e e x c l u d e d , a c c o m p a n i e d
m a y b e b y p u b l i c s h a m i n g , as s u g g e s t e d b y the t e r m "streets o f t h e
c i t y " , a n d loss o f r e s p e c t a n d status i n the c o m m u n i t y .
123
124
T h e sin o f the a d u l t e r e s s i n Sir 2 3 : 2 2 - 2 6 is d e s c r i b e d i n m o r e detail,

for h e r t r e s p a s s is threefold: m o s t i m p o r t a n t l y s h e t r a n s g r e s s e d t h e l a w
of the M o s t H i g h (23:23a, r e l i g i o u s b o u n d a r i e s ) that is laid d o w n re
garding adultery in Exod 20:14 and D e u t 5:18.
The virtuous Susanna
c h o o s e s to fall into the h a n d s o f h u m a n s , r a t h e r t h a n sin i n the sight o f
t h e L o r d b y c o m m i t t i n g a d u l t e r y (Sus 1:23). L i p k a a r g u e s that w i t h i n
t h e l a w s o n m a r r i a g e v i o l a t i o n s D e u t 2 2 : 2 2 , w i t h its t e r m
( " u n d e r the a u t h o r i t y o f [her] h u s b a n d " ) , e m p h a s i z e s t h e e x c l u s i v e
c l a i m o f the h u s b a n d o v e r h i s w i f e . W h i l e i n the s t o r y a b o u t t h e a d u l
terer (Sir 2 3 : 1 8 - 2 1 ) t h e r e is n o w o r d a b o u t the o f f e n d e d h u s b a n d , i n Sir
2 3 : 2 2 - 2 6 that is e x a c t l y the s e c o n d a s p e c t o f the sin o f t h e a d u l t e r e s s ;
she, b y initiating a s e x u a l relation, v i o l a t e d h e r h u s b a n d ' s e x c l u s i v e
right to h e r s e x u a l i t y ( " a n d s e c o n d , s h e h a s offended h e r h u s b a n d " ,
23:23b).
A l s o s h e h a s e x p o s e d h e r s e x u a l i t y w h i c h , i n the c a s e o f a
w o m a n , is a n act that c o m e s u n d e r c o n d e m n a t i o n i n B e n S i r a ' s e y e s
(26:8-9), e s p e c i a l l y if the w o m a n is n o t a s h a m e d o f b e h a v i o u r that
b r i n g s s h a m e n o t o n l y to h e r s e l f b u t also to the m a n to w h o m h e r s e x u
ality b e l o n g s (i.e. the father i n Sir 2 6 : 1 0 - 1 2 ) .
125
126
127
122
123
124
125
126
127
LIPKA, Sexual Transgression, 165,169-199,169.

Cf. again Prov 2:17.
LIPKA, Sexual Transgression, 64.
The analogy between adultery and theft has been made earlier in the discussion.
135
T h i r d l y , the w o m a n , t h r o u g h h e r infidelity, b r o u g h t forth illegiti

m a t e h e i r s (TTapiaTwaa K A n p o v 6 | i o v kt, aAAoTpiou, 2 3 : 2 2 b ; kt, aAAoTpiou
avSpoq TKva TTapeaTnaev, 2 3 : 2 3 c d ) ,
which was both socially and
economically an important aspect of adultery.
W i t h an heir from
s o m e o n e else the f a m i l y line w o u l d b e defiled, the b o u n d a r i e s o f the
h o u s e h o l d as b o d y w o u l d b e c r o s s e d ,
a n d as a c o n s e q u e n c e t h e in
128
129
130
h e r i t a n c e , n a m e a n d status o f the o f f e n d e d party, w o u l d g o to the chil

dren from an illegitimate u n i o n .
T h e latter t w o c o m p o n e n t s o f h e r sin
reflect a t r a n s g r e s s i o n a g a i n s t c o m m u n a l b o u n d a r i e s : the w o m a n
w r o n g e d the h u s b a n d ' s rights a n d p r o f a n e d h e r r e l a t i o n s h i p w i t h h i m ,
and with the illegitimate heirs threatened the identity and purity of her
f a m i l y as the s m a l l e s t u n i t o f the c o m m u n i t y . A s n o t e d earlier a d u l t e r y
is p e r c e i v e d b y s o m e s c h o l a r s as a d a n g e r i n a n o t h e r c o n t e x t as w e l l . If
a n Israelite m a r r i e d w o m a n c o m m i t s a d u l t e r y w i t h a n o n - I s r a e l i t e m a n
s h e m a y b r i n g n o n - I s r a e l i t e h e i r s into the family. A l s o a n Israelite m a n
m a y p r o d u c e offspring w i t h a n o n - I s r a e l i t e m a r r i e d w o m a n . I n this
case t h e c h i l d r e n are n o t o n l y i l l e g i t i m a t e b u t also n o n - I s r a e l i t e . T h e r e
is n o i n d i c a t i o n , h o w e v e r , i n Sir 2 3 : 2 2 b . 2 3 c d that i n t e r m a r r i a g e w i t h
G e n t i l e s is the c o n c e r n o f the a u t h o r .
T h e activities o f the a d u l t e r e s s are also d i s c o v e r e d , a n d as h e r sin,
h e r p u n i s h m e n t is a l s o m o r e d e t a i l e d t h a n that o f the a d u l t e r e r i n 2 3 : 1 8 2 1 . S o m e e l e m e n t s are the s a m e , as s h e t o o will p a y the p e n a l t y i n p u b
lic ( " S h e w i l l b e d r a g g e d b e f o r e the a s s e m b l y [eiq EKKAncnav], 2 3 : 2 4 a " ) .
B e h i n d the w o r d EKKAncna p r o b a b l y lies the H e b r e w *?np, a j u d i c i a l
body, composed of elders,
w h o w e r e p r o b a b l y t h e s e n i o r m a l e s or
heads of each household.
T h e p u n i s h m e n t i n h e r c a s e is n o t detailed.
S k e h a n / D i L e i l a offer s c o u r g i n g as a n o p t i o n ,
b u t d i v o r c e b y the of
f e n d e d h u s b a n d c a n n o t b e e x c l u d e d either. D e u t 2 4 : 1 a l l o w s a h u s b a n d
to d i v o r c e h i s wife. It d o e s n o t e x p l a i n , h o w e v e r , w h a t t h e " i n d e c e n t "
or " d i s p l e a s i n g " t h i n g m e a n s . B e n Sira a d v i s e s h i s s t u d e n t s i n 2 5 : 2 6 to
131
132
133
134
135
128 It is not known that the adulterer had children from his illegitimate relation.
129 Cf. GOODFRIEND, "Adultery," 82; PHILLIPS, Essays on Biblical Law, 74-95, espe
cially 79.
130 See BERQUIST, Controlling Corporeality, 99-106.
131 See the comment in Ps.-Phoc. 177-178: "Do not prostitute your wife, defiling your
children; for an adulterous bed does not produce similar offspring" (|ir) TTpoaywysuarig aAoxov OEO T E K V C X |iiaiva>v ou yap T I K T E I TTaT8ag 6|ioiug |ioixiKa A E K T p a ) , where children from an adulterous relation are not similar ( 6 | i o i u g ) to their le
gitimate father.
132 STREETE, Strange Woman, 6.
133 Cf. POPE, "Congregation," 669-670.
134 WRIGHT, "Family," 764; DAVIES, "Elder," 72-73.
136
d i v o r c e a w i f e w h o d o e s n o t g o a c c o r d i n g to the h u s b a n d ' s d i r e c t i o n . I n
t h e latter, m a r i t a l infidelity as a c a u s e , t h o u g h a p o s s i b i l i t y , is n o t
s p e l l e d out.
A c c o r d i n g to Sir 2 3 : 2 4 b - 2 5 the acts o f the w o m a n h a v e a n effect o n
h e r c h i l d r e n , w h o " w i l l n o t t a k e r o o t " (23:25a). A s i m i l a r i m a g e is u s e d
i n Isa 3 7 : 3 1 ; H o s 2:4; M a i 4:1 a n d W i s 4 : 3 - 6 .
W i s d o m claims in her
136
self-praise i n Sir 2 4 : 1 2 a that s h e " t o o k r o o t a m o n g a glorified p e o p l e " :

s h e is p a r t o f the c o m m u n i t y o f Israel. A s D e u t 23:3 attests, a c h i l d b o r n
f r o m a p r o h i b i t e d u n i o n , t e r m e d a "ItBB ( " b a s t a r d " ) , c a n n o t e n t e r the
a s s e m b l y o f the L o r d . L i p k a p o i n t s o u t that i n the c o n t e x t o f the D e c a
l o g u e ( E x o d 20:2-17; D e u t 5:6-21) it m a y b e a r g u e d that G o d w i l l visit
the sin o f t h o s e w h o v i o l a t e h i s c o m m a n d m e n t s , i n c l u d i n g the c o m
m a n d m e n t that p r o h i b i t s a d u l t e r y , u p o n s e v e r a l g e n e r a t i o n s o f their
d e s c e n d e n t s ( E x o d 20:5; D e u t 5 : 9 ) . S i m i l a r l y i n Sir 2 3 : 2 4 b - 2 5 the p u n
i s h m e n t o f the a d u l t e r e s s w i l l g o b e y o n d h e r to affect future g e n e r a
t i o n s . I n the c a s e o f the s a g e i n w h o s e e y e s o n e ' s n a m e is c o n t i n u e d i n
one's good reputation and family,
this h o p e m a y b e d e s t r o y e d
through adultery.
A n o t h e r e l e m e n t o f the p u n i s h m e n t that is n o t f o u n d i n the c a s e o f
t h e a d u l t e r e r is that the w o m a n l e a v e s a n " a c c u r s e d m e m o r y " a n d w i l l
e n d u r e p e r m a n e n t d i s g r a c e ( 2 3 : 2 6 ) . A g a i n , w i s d o m , i n c o n t r a s t to the
a d u l t e r e s s , l e a v e s a m e m o r y s w e e t e r t h a n h o n e y (Sir 2 4 : 2 0 ) .
T h e c o n c l u s i o n o f Sir 2 3 : 1 6 - 2 7 is a m o r a l lesson: " n o t h i n g is b e t t e r
t h a n fear o f the L o r d , a n d n o t h i n g is s w e e t e r t h a n o b e y i n g the L o r d ' s
c o m m a n d m e n t s " (23:27). A p p a r e n t i n this v e r s e is that the a u t h o r d o e s
n o t call for the literal fulfilment o f the l a w , o n l y for c o n f o r m i t y to the
tradition in principle.
The c o m m e n t seems almost an expression of
h o p e or p e r h a p s r e a s s u r a n c e that w h o e v e r fears the L o r d a n d k e e p s h i s
c o m m a n d m e n t s w i l l b e s a v e d f r o m s i n n i n g i n the w a y d e s c r i b e d i n
2 3 : 1 6 - 2 1 . 2 2 - 2 6 , e s p e c i a l l y if w e u n d e r s t a n d it as a n a n s w e r to the q u e s
tions a n d p r a y e r s o f 2 3 : 2 - 6 a b o u t self-control - i n the w i d e r c o n t e x t o f
2 3 : 1 6 - 2 7 - w h e r e the s a g e is c o n c e r n e d w i t h the restraint o f h i s o w n
d e s i r e s . S i n c e Sir 23:16-27 is n o t o n l y f o u n d in t h e w i d e r c o n t e x t o f
2 2 : 2 7 - 2 3 : 2 7 w h e r e p r a y e r a n d the a v o i d a n c e o f a v a r i e t y of sins are c o n
n e c t e d , b u t it a l s o c l o s e s t h e first 2 3 c h a p t e r s o f the b o o k p r e c e d i n g t h e
137
138
139
140
141
136 Cf. Wis 3:16-19.
137
138
139
140
LIPKA, Sexual Transgression, 47-48.

LIPKA, Sexual Transgression, 48.
DESILVA, "Wisdom," 441.
According to Ps 9:6 the memory of Israel's enemies has perished. See also Pss 34:16;
109:14-15.
137
w i s d o m h y m n in c h a p t e r 2 4 , it m a y p e r h a p s i n d i c a t e that o n e is o n l y
p r e p a r e d for the p r a i s e o f w i s d o m (Sirach 2 4 ) w h e n free from s i n s .
B o t h in the n u m e r i c a l s a y i n g s a n d the a c c o u n t s o f the a d u l t e r e r a n d
a d u l t e r e s s that follow, the w r i t e r d r a w s a p i c t u r e o f s e x u a l activities
that are c o n d e m n e d b y h i m . T h i s p i c t u r e b e c o m e s m o r e d e t a i l e d w h e n
it c o m e s to the d e s c r i p t i o n o f the adulterer, a n d e s p e c i a l l y r e g a r d i n g
the a d u l t e r e s s . H e c o n d e m n s all f o r m s o f illegitimate s e x u a l liaison. It is
n o t c e r t a i n w h o m h e d e p i c t s in 2 3 : 1 6 c d e f . l 7 , b u t p a s s i o n that is u n c o n
trolled a n d d e s i r e that is n o t selective are e q u a l l y d a n g e r o u s a n d c o n
d e m n e d . A d u l t e r y o n b o t h the parts o f m e n a n d w o m e n are r e p r o v e d .
T h e a d u l t e r e r is also a c c u s e d o f a n offence a g a i n s t t h e L o r d e v e n if e x
p r e s s e d indirectly. T h e s a g e g i v e s m o r e attention, h o w e v e r , to the adul
teress. A p a r t from the sin o f c r o s s i n g the familial b o u n d a r i e s b y b r i n g
i n g illegitimate h e i r s into the h o u s e h o l d , the t r a n s g r e s s i o n o f the
w o m a n is that she initiates a s e x u a l relation, therefore t a k i n g a n active,
i n s t e a d o f a p a s s i v e , s e x u a l role. In a s o c i e t y w h e r e w o m e n ' s s e x u a l i t y
b e l o n g e d to a m a n , in this case to the h u s b a n d , s u c h c o n d u c t w a s
h i g h l y criticized. A w o m a n ' s s e x u a l f r e e d o m w a s n o t s o m e t h i n g to b e
a p p r o v e d in a p a t r i a r c h a l society. W e h a v e n o t e d i n the d i s c u s s i o n o f
Sir 9:31 (9:3) that in the e y e s o f B e n Sira a w o m a n ' s s e x u a l initiative m a y
h a v e b e e n a n act o f g a i n i n g t e m p o r a r y i n d e p e n d e n c e from the h u s
b a n d , a n d at the s a m e t i m e g a i n i n g c o n t r o l o v e r b o t h h i m , b y b r i n g i n g
s h a m e to h i m , a n d the m a n w i t h w h o m she h a s a s e x u a l e n c o u n t e r . In
the c a s e o f the a d u l t e r e r the s h a m e is b r o u g h t a b o u t p r o b a b l y b y p u b l i c
s h a m i n g . A g a i n , it a p p e a r s that B e n Sira t a k e s a p r a g m a t i c a p p r o a c h to
the i s s u e o f e x t r a m a r i t a l i n t e r c o u r s e , w h e r e t r a n s g r e s s i o n a g a i n s t the
d i v i n e l a w is a n i m p o r t a n t factor, b u t t r a n s g r e s s i o n at c o m m u n a l level
r e s u l t i n g in s h a m e , a n d i n c l u d i n g the reversal o f the n o r m a l o r d e r of
t h i n g s (female s e x u a l initiative i n s t e a d o f m a l e ) , s e e m to b e e q u a l l y
i m p o r t a n t factors, if n o t m o r e i m p o r t a n t .
142
T h e i m m o r a l i t y o f a n o l d m a n is the t o p i c o f Sir 25:2d, w h i c h is part o f

the s e c o n d n u m e r i c a l p r o v e r b c o n c e r n i n g p e o p l e or b e h a v i o u r s that are
d e s p i c a b l e a n d a p p e a r s as the t h i r d e l e m e n t f o l l o w i n g the c o m m e n t o n
the p o o r p r o u d a n d the rich liar. A s d i s c u s s e d in c h a p t e r 3.1 the third
142 GILBERT, "Prayer in Ben Sira," 126-127, points to a connection between Sir 15:9-10;
15:11-18:14; 22:27-23:28 and chapter 24 in the context of prayer, repentance, avoid
ance of sins as necessary conditions for the ability to praise God. He also notes, that
even if at the first redactional stage Sirach 24 was not included in the original book
which ended with 51:13-30, the conclusion would still apply: "after avoiding sin, Ben
Sira is worthy to praise the Lord for the gift of wisdom he received, and his disciples
will do the same" (127).
138
e l e m e n t o f b o t h 25:1 a n d 2 5 : 2 h a s a m o r e c o m p l e x g r a m m a t i c a l struc
ture t h a n the first t w o e l e m e n t s , p e r h a p s to p u t e m p h a s i s o n the last
e l e m e n t , w h i c h d e a l s w i t h m a r i t a l ( 2 5 : I d ) a n d e x t r a m a r i t a l relation
ships (25:2d).
Sir 25:2d
GI
2d an adulterous old man (yepovTa |ioixov) who lacks sense
(Aonrou|ivov a u v e a e i )
U n l i k e the a c c o u n t o f the a d u l t e r e r in 2 3 : 1 8 - 2 1 , the c o m m e n t o f Sir

2 5 : 2 d is silent o n the a s p e c t o f b r e a k i n g the l a w o f the M o s t H i g h . It
d o e s n o t refer to the o t h e r p a r t y i n v o l v e d either. It s e e m s that the m a i n
m o t i v a t i o n to a v o i d a d u l t e r y is the fact that it b r i n g s s h a m e o n w h o e v e r
c o m m i t s it. It is e s p e c i a l l y the c a s e if the a d u l t e r e r is a n e l d e r l y m a n ,
w h o b y his a g e a n d e x p e r i e n c e s h o u l d b e a n e x a m p l e , a m o d e l to the
y o u n g , b o t h in virtue a n d in b e i n g sensible, as e x p r e s s e d in detail in Sir
2 5 : 3 - 6 (especially 2 5 : 4 - 6 ) . T h e u s u a l t e r m i n o l o g y TTpa(3uTpoq (trans
lating p t ) for e l d e r is n o t e m p l o y e d in Sir 25:2d. S i r a c h u s e s y e p o v T a
w h i c h i n d i c a t e s the a g e o f the p e r s o n . N o r m a l l y in Israelite s o c i e t y the
s e n i o r m a l e s or h e a d s o f their h o u s e h o l d , w h o h a d status a n d s u b
stance, s u c h as l a n d a n d family, h a d a j u d i c i a l role in the local a s s e m
bly.
T h i s a s s e m b l y s o m e t i m e s h a d to d e a l w i t h issues like the p r o s e
c u t i o n o f adultery. If a m e m b e r o f this a s s e m b l y w a s l e a d i n g a
s h a m e f u l life h i m s e l f it w a s p r o b l e m a t i c to e x p e c t h i m to b e the j u d g e
of similar i n d i v i d u a l s . A n o t h e r p a s s a g e w h i c h c o n d e m n s the adulter
o u s i n t e n t i o n s o f o l d m e n is f o u n d in the story o f S u s a n n a (Sus 1:5-25,
e s p e c i a l l y 1:5-8). T h e r e , h o w e v e r , the elders w e r e p u n i s h e d n o t o n l y
b e c a u s e o f their desire for s e x u a l i n t e r c o u r s e w i t h a m a r r i e d w o m a n ,
b u t b e c a u s e t h e y w e r e r e a d y to c o r r u p t h e r a n d e x p o s e h e r to the capi
tal p u n i s h m e n t for adultery. In Sir 2 5 : 2 d the case s e e m s m o r e s i m p l e
and, as stated before, the p e r s o n in it is p r o b a b l y criticized b e c a u s e his
l i c e n t i o u s i n t e n t i o n s m a d e h i m forget his a g e a n d s t a n d i n g in society.
143
144
143 In his analysis of Sir 25:1-11, REITERER, "Gelungene Freundschaft," 157-162, 167,
argues that for Ben Sira the elderly were society's leading personalities in terms of
morality. Their qualifications and tasks were comprehensive and covered all areas of
public life, as expressed in Sir 25:4-6 with the terms "judgment", "counsel", "wis
dom", "thought" and "great experience" 157-162,167.
144 WRIGHT, "Family," 764; POPE, "Congregation," 669-670; DAVIES, "Elder," 72-73.
139
T h e p a s s a g e i m m e d i a t e l y f o l l o w i n g the p r a i s e o f a g o o d wife (26:1-4.1318) - t r a n s m i t t e d o n l y i n G i l a n d S y r - c o n c e r n s the s e l e c t i o n o f a suit

able wife:
Sir 26:19-21
Gil
19 My child, keep intact (lit. healthy) the prime of your life,
and do not give your strength (TX\V iaxuv aou) to strangers (dAAoTpioic,).
20 When you have sought out a fertile land from all the plain,
sow your own seed confident in your noble descent.
21 Thus, you shall have your offspring surround you,
growing great, confident in their noble descent.
A l t h o u g h t h e r e is n o m e n t i o n o f i m m o r a l w o m e n i n 2 6 : 1 9 , the s u b s e
q u e n t v e r s e s (26:20-21) m a k e it p r o b a b l e that t h e s t u d e n t is a d v i s e d to
carefully select a v i r t u o u s wife. T h e i m a g e o f fertile field a n d s e e d h a s
s e x u a l c o n n o t a t i o n s a n d s y m b o l i z e s the b e g e t t i n g o f c h i l d r e n w i t h a
wife w h o is a fertile w o m a n .
T h i s w o m a n h a s to b e n o t o n l y fertile
b u t v i r t u o u s . W h e t h e r the r e f e r e n c e to " s t r a n g e r s " d e n o t e s t h e s t r a n g e
n e s s o f a w o m a n i n t e r m s o f e t h n i c i t y is n o t specified. S i n c e the a u t h o r
is n o t g r e a t l y c o n c e r n e d w i t h the i s s u e s o f i n t e r m a r r i a g e , the w o m a n i n
q u e s t i o n m a y b e " s t r a n g e " b e c a u s e o f h e r m a r i t a l status as m a r r i e d or
b e t r o t h e d , therefore b e l o n g i n g to a n o t h e r family, or, as a prostitute, h e r
w a y o f life m a y h a v e p l a c e d h e r o u t s i d e the familial b o u n d a r i e s .
N o t h e e d i n g the a d v i c e a n d a s s o c i a t i n g w i t h prostitutes or m a r
r i e d / b e t r o t h e d w o m e n m a y h a v e c e r t a i n financial c o n s e q u e n c e s as d e
tailed earlier i n r e f e r e n c e to Sir 9:31 (9:3). T h o s e c o n s o r t i n g w i t h prosti
tutes m a y also l o s e their s e x u a l v i g o u r . I n G r e e k a n d R o m a n a n t i q u i t y
t h e r e e x i s t e d t h e b e l i e f that t h r o u g h a s e x u a l act, b y e x p e l l i n g their se
m e n , l i v i n g c r e a t u r e s d e p r i v e d t h e m s e l v e s o f e l e m e n t s that w e r e v a l u
able for their o w n e x i s t e n c e , the g r o w t h c o n s o r t or r e n e w a l o f their
o r g a n i s m s . T h i s h a s e v e n t u a l l y l e d to the a s s u m p t i o n that t o o m u c h
i n t e r c o u r s e c a u s e s t h e loss o f v i g o u r or that i n c e r t a i n i n s t a n c e s t h e
m i s u s e o f s e x u a l p l e a s u r e m i g h t e v e n l e a d to d e a t h .
Associating with
a m a r r i e d w o m a n w o u l d a l s o c o n s t i t u t e a d u l t e r y . I n P r o v 5:1-23 (esp.
5:9-20) the father e n c o u r a g e s h i s s o n to e n j o y t h e s e x u a l i t y o f the w i f e o f
h i s y o u t h (5:15-19). I n Sir 2 6 : 1 9 - 2 1 , w h i l e the e m p h a s i s is n o t o n the
w o m a n ' s s e x u a l i t y itself, the s a g e a d v i s e s the s t u d e n t to e n j o y its fruits,
1 4 5
146
147
145 Similar imagery is used in Sir 6:18-31.

146 Cf. also HEIJERMAN, "Who Would Blame Her," 105.
147 FOUCAULT, The History of Sexuality, 130-133.
140

148
the offspring. In b o t h i n s t a n c e s g i v i n g o n e ' s s t r e n g t h ( i a x u q ) to o t h e r s

m a y b e g i v i n g o n e ' s s e x u a l v i g o u r to a n o t h e r w o m a n ' s f a m i l y i n s t e a d
of b u i l d i n g u p o n e ' s o w n , o r s u r r e n d e r i n g the f a m i l y w e a l t h for in
s t a n c e b y w a y o f c o m p e n s a t i n g the offended h u s b a n d (as in P r o v
6:35).
In Sir 2 6 : 1 9 - 2 1 m a r r i a g e w i t h a w o m a n w h o is n o t v i r t u o u s a n d n o t
faithful m a y result in the h u s b a n d b r i n g i n g u p as l e g i t i m a t e heirs, chil
d r e n from a n illegitimate r e l a t i o n s h i p . A g a i n , the c e r t a i n t y o f the pa
ternity, a n d k e e p i n g the p r o p e r t y w i t h i n the family, w e r e great c o n
c e r n s for the J e w s .
W h o e v e r finds a v i r t u o u s wife m a y b e confident
that h i s h e i r s are h i s o w n children: h i s " n o b l e d e s c e n t " . T h e father c a n
b e c e r t a i n that the offspring will n o t o n l y k e e p the assets in the f a m i l y
b u t m a y also p e r p e t u a t e their father's n a m e a n d h o n o u r . T h e i m a g e o f
2 6 : 2 0 - 2 1 is in s h a r p c o n t r a s t w i t h that in Sir 2 3 : 2 2 - 2 6 r e g a r d i n g the adul
teress w h o p r o v i d e s illegitimate h e i r s w h o w i l l n o t p e r p e t u a t e the
wronged husband's name.
Sir 2 6 : 1 9 - 2 1 s u g g e s t s that for B e n Sira, s e x is o n l y safe w i t h i n a licit
r e l a t i o n s h i p , e s p e c i a l l y if it is c h a n n e l l e d into the right direction, to
w a r d s b u i l d i n g u p o n e ' s l e g i t i m a t e family. It b e c o m e s a s o u r c e o f dan
ger if, as a result o f illicit relations it entails financial loss, loss o f s e x u a l
v i g o u r a n d s h a m e . It a p p e a r s that s e x is o n l y e n c o u r a g e d w i t h o n e ' s
o w n s p o u s e . T h e p a s s a g e i m p l i e s that e v e n in the c o n t e x t o f m a r r i a g e
the e m p h a s i s is n o t o n the s e x u a l satisfaction itself. Sir 2 6 : 1 3 a a n d
36:22(27) m a y r e p r e s e n t a different attitude i m p l y i n g that a w i f e ' s s e x u
ality c a n b e e n j o y e d . T h e s e p a s s a g e s d o n o t h a v e references to off
spring.
149
1 5 0
S e x u a l w r o n g d o i n g , or the d e s i r e for it is d i s c o u r a g e d in Sir

4 1 : 2 0 b . 2 1 c . T h e s e v e r s e s f o r m p a r t o f the list o f disgraceful c o n d u c t s
( 4 1 : 1 7 - 4 2 : l b ) in the setting o f 4 1 : 1 4 - 4 2 : 1 4 that c o n t a i n a n e x t e n s i v e
teaching on behaviours of which one should and should not be
a s h a m e d , o r g a n i z e d into t w o c a t a l o g u e s ( 4 1 : 1 7 - 4 2 : l b ; 4 2 : 2 - 8 b , r e s p e c
tively). B o t h lists are c o n c l u d e d w i t h a p r o m i s e ( 4 2 : l c d ; 4 2 : 8 c d ) .
151
152
148 A similar term is found in Prov 31:3 in relation to women, where the word VPI is
used for "strength".
149 GOODFRIEND, "Adultery", 82.
150 GOODFRIEND, "Adultery," 82.
151 Sir 41:22ab is included in the comments regarding virgins and maidservants later in
this chapter.
152 BOTHA, "The Ideology of Shame," 353-356, observes that in 41:16bc, the last two
lines of the introduction of the poem, and in 42:lcd; 42:8cd, the conclusions of each
catalogue, the terms
("all") and DftKD ("in truth") organize the poem into three
141
4 2 : 8 b , w h i c h b e l o n g s to the s e c o n d list, h a s a c o m m e n t o n a n i m m o r a l
o l d m a n , to w h i c h w e w i l l r e t u r n later. 4 1 : 1 4 - 4 2 : 1 4 is c o n c l u d e d b y a
teaching on daughters (42:9-14).
Sir41:20b.21c.
MS M
20b and of turning your attention (p"QDnQ"l) to a strange (rnt);
21c (Be a s h a m e d )
154
of looking (ID^HQ) [ ] ,
153
1 5 5
GI
156
20b (Be ashamed) of looking at a female companion (yuvaiKoc,

21c and of gazing at another man's wife (yuvaiKoc, i)TTdv8pou)
sjaipaq)
S i n c e the t e r m " s t r a n g e w o m a n " (from m t ) a p p e a r s in 4 1 : 2 0 b , s u p

p o r t e d b y G r e e k w i t h the t e r m y u v a i K o q
s t o o d as p r o s t i t u t e ,
157
kiaipaq,
which may be under
the r e s t o r a t i o n a n d t r a n s l a t i o n o f 4 1 : 2 1 c s e e m s
c o n v i n c i n g : " ( B e a s h a m e d ) o f l o o k i n g [at a m a n ' s wife, UTN ntttN]".

T h e r e is n o n e e d for the u s e o f the i d e a a b o u t the " s t r a n g e
158
woman"
t w i c e , i.e. b o t h in v e r s e 2 0 b a n d 2 1 c .
W a r n i n g s r e g a r d i n g the s t r a n g e w o m a n a n d m a r r i e d w o m e n
have
a p p e a r e d a l r e a d y in the c o n t e x t o f Sir 9:1-9. A d u l t e r y , or the d e s i r e for a

r e l a t i o n s h i p w h i c h c o n s t i t u t e s a d u l t e r y , is also the c o n c e r n in Sir 2 3 : 1 8 2 1 . 2 2 - 2 6 ; 2 5 : 2 d ; 2 6 : 8 - 9 a n d 4 2 : 8 b a n d p e r h a p s in 2 3 : 1 7 . T h a t the a t t i t u d e
t o w a r d the " s t r a n g e w o m a n " a n d a m a r r i e d w o m a n is t r e a t e d in the
stanzas and the heading TW2 "101ft ("instruction on shame", found in MSS M, B , ab
sent in the translations) separates the poem from the surrounding material.
m
153 M S B is mutilated here, but in B s H"l[] is found, probably from n"IT. As discussed
regarding Sir 9:3, mt - taken as "strange woman" - can mean a prostitute or adul
teress. In the light of this the translation for 41:20b is: "and of turning your attention
to a strange woman". TRENCHARD, Ben Sira's View, 125, 286-287, n. 259, 263, takes
this stich to be 41:21c, and rejects M S M's suggestion for Till. Instead he assumes the
term rftlSH ("married woman") and translates "And of gazing intently at a married
woman".
154 Supplied from 41:19b.
155 M S B agrees. Read this line as "at a man's wife" with SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 476, 479, who restore the rest of 41:21c on the basis of the Greek
text: [ttTK DWK
TRENCHARD, Ben Sira's View, 125, 287, n. 260-261, takes this
stich to be 41:20b, and behind the mutilated text of M S B conjectures m[T]
Al
though the word
is only included in M S B s , it suggests the reading "strange
woman".
m

157 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 476, 479; REYMOND, "Remarks on Ben
Sira's 'Instruction on Shame'," 393, calls her a "foreign woman".
142
l e n g t h y s e c t i o n o n s h a m e d o e s n o t s e e m a n a c c i d e n t a l r e p e t i t i o n o f the
topics.
Excursus: Honour and shame in the ancient Mediterranean world, in the
Bible and in the Book of Ben Sira
Honour as a core value - along with shame - is on the one hand the value
of a person in his/her own eyes, his/her own claim to honour or worth in
both in the Mediterranean world and in the Bible. It is on the other hand
corroborated by society, in other words publicly acknowledged. To have
honour is to have publicly acknowledged worth, and to be honoured is to
be credited with such worth.
Social estimates shape the individual's
claims to honour. Biblical references sometimes view honour as an object
which is given to a person and therefore they emphasize those aspects or
actions of a person that deserve such honour. In Proverbs, for instance,
wisdom, graciousness, humility, righteousness, kindness, lowliness of
spirit and fear of the Lord are all characteristics of the honourable per
son.
Shame as the opposite of honour, on the one hand, is positive if it means
sensitivity to communal norms and social reputation, both of which are ig
nored by the shameless person. To have shame is to be concerned about a
person's own honour. On the other hand, to be shamed is always negative.
It means that a person is denied or diminished in honour by public rejec
tion of his or her claim to worth. The person is put to shame, humiliated or
degraded and loses status. Plevnik writes that within the framework of
kinship group and gender-based society, honour is a value embodied by
adult males, while positive shame is a value embodied by adult females.
Honour is associated with values such as strength, courage, daring, valour,
generosity, wisdom, etc. Shame, which is embodied by females, is a con
cern for honour. Such shame cannot be won or claimed. It is presupposed
and then maintained through sexual integrity. Shame in this context is as
sociated with privacy, reserve and purity. Brayford argues that to have
positive female shame means to control female sexuality. Camp goes a
step further in arguing that in a man-woman relationship the woman is
more responsible for causing shame for her husband and therefore she is
the "weak link".
159
160
161
162
163
164
165
159 PITT-RIVERS, "Honour and Social Status," 21-22; PLEVNIK, "Honor/Shame," 95-96.
160 ADAMS, "Symbolic Value," 261.
161 M O R G A N , "Honor," 750.
162 ADAMS, "Symbolic Value," 262; PITT-RIVERS, "Honour and Social Status," 23-24;
PLEVNIK, "Honor/Shame," 96.
163 PLEVNIK, "Honor/Shame," 96; BERGANT, "'My beloved is Mine and I am His'
(Song 2:16)," 33-34, also argues that honour and shame are gender-based and have
different meanings for men and women.
164 BRAYFORD, "To Shame or Not to Shame," 165.
165 CAMP, "Honor and Shame," 173.
143
For Ben Sira, living sagely, maintaining honour and avoiding shame,
means living cautiously. His book is characterized by a complex system of
cautions that reflects a rather eudaemonistic desire for a good life, whether
this desire is manifest in a good name (Sir 41:13), health and cheerful spirit
(30:15) or in a concern with avoidance of shame. The latter, taken in the
context of matters of sexuality, is our main interest here.
On the one hand the fear of the Lord, keeping his commandments and
wisdom can prevent a person from sinning (Sir 18:27; 23:27). On the other
hand one is responsible for one's own actions. The context in which one is
to feel shame is also ambivalent. It is either God (and/or his law, Sir 1:27;
2:15-17; 3:18; 17:15; 23:18e.l9b-20; 42:2a), or humans/congregation (Sir
1:30; 15:5; 23:14.19a .24a; 26:5; 41:17-18; 42:llcd), which may include one's
enemies (6:3[4]; 18:31; 23:3cd; 42:1 lab), before whom one has to live one's
life.
Some of the observations above, that honour and shame are gender-based
and have different meanings for men, and that women seem to be the weak
link in a man's intention to maintain honour, are supported in the work of
Ben Sira. The description of good wives suggests that they are reserved,
confined to the home and their goodness is mainly reflected in the benefits
to their husbands (26:1-4.13-18; 36:21 [26]-26[31]). The comments on adul
terous women assume that their conduct can put to shame their husband
(23:22-26) or father (26:10-12). While their honour does not seem to be
claimed or won, as pointed out above, it certainly can be lost. This situa
tion, or in other words the lack of positive shame, is depicted in Sir 26:79.24a. Also while the writer's anxiety regarding the chastity of daughters
and the need to control them and their sexuality (7:24-25; 22:4-5; 26:10-12;
42:9-14) may support the idea that women are the weak link that may jeop
ardize men's honour, this appears explicit only in the case of daughters,
bad wives, prostitutes/adulteresses, and not regarding women in general.
A good wife may even be a husband's strongest defence against straying
away (36:25[30]-26[31]).
Finally, a man himself is also responsible for his own actions and may also
lose his honour on his own account. This is shown in the advice against
sexual relations with prostitutes (9:31.311.4.6-7; 19:2-3; 41:20b), with virgins
or maidservants (9:5; 41:22ab) and with another man's wife (9:8-9; 41:21c),
in the story of the sexual wrongdoer and the adulterer (23:16-17.18-21), in
166
167
168
169
166 SANDERS, "Ben Sira's Ethics of Caution," 73-106.

167 DESILVA, "Wisdom," 447, argues that the LXX translator of 41:19 ("be ashamed
before the truth of God and his covenant") under the influence of 42:l-2a ("Do not be
ashamed ... of the law and covenant of the Most High"), may have misunderstood
and refashioned the Hebrew original of 41:19 ("be ashamed of breaking an oath or
agreement"), to point back to God and the Torah as those whose approval is of sole
importance.
168 Probably also Sir 23:21.
169 DESILVA, "Wisdom," 447-449.
144
the comments on the adulterer (25:2d; 42:8b), and in warnings against be

ing controlled by one's own sexual desire (6:l[2]-3[4]; 18:30-19:3; 23:4-6).
While both the author of Proverbs 1-9 and Ben Sira know that men are not
immune to temptations, it seems that in Proverbs 1-9 it is mainly wisdom,
or the instruction of one's parents that keeps one from sexual wrongdoing,
while in Ben Sira there appears to be more emphasis on a person's own re
sponsibility. This is not to say, as noted above, that in Ben Sira's work we
do not find references that the wise are kept from foolishness or - various
forms of - wrongdoing through wisdom.
170
I n b o t h c a t a l o g u e s o f b e h a v i o u r s w i t h i n Sir 41:14-42:8 w e find that the

s a g e t h r o u g h d i s c o u r a g i n g a n d c o n d e m n i n g the t r a n s g r e s s i o n o f m o r a l
codes and social deviation and through encouraging proper interaction
b e t w e e n the m e m b e r s o f s o c i e t y , a i m s to further social c o n g r u i t y . T h i s
m a y s i m p l y reflect a n a n x i e t y r e g a r d i n g all t h i n g s a n d c o n d u c t s i m
p r o p e r a n d p e r h a p s a h o p e for a s o c i e t y c h a r a c t e r i z e d b y r i g h t e o u s
n e s s , r e s p e c t for t h o s e i n a u t h o r i t y , a n d faithfulness at e v e r y l e v e l i n the
face o f reality w h i c h w a s different. O r it m a y b e a n a t t e m p t to define
J e w i s h v a l u e s a n d to u p h o l d t h o s e v a l u e s as a n a n s w e r to the c h a l
l e n g e s o f H e l l e n i s t i c culture, as the call to o b s e r v e the l a w of t h e M o s t
High in Sir 42:2a might suggest.
171
In both cases he represents a devel
o p m e n t c o m p a r e d w i t h e a r l i e r J e w i s h w i s d o m w r i t e r s . It is a l m o s t e x
p e c t e d that attitudes t o w a r d s a n o t h e r m a n ' s wife, a s t r a n g e w o m a n , or
maidservants
172
w o u l d r e c e i v e a t t e n t i o n a g a i n as e x p r e s s i o n s o f B e n
S i r a ' s strict ethical s t a n d a r d s w h i c h s e e m to c o n d e m n all f o r m s o f e x

tramarital relations and only approve sexuality b e t w e e n husband and
wife. Sir 4 2 : 8 b also c o n f i r m s this.
Sir 42:8b
MS M
173
8b and (be not ashamed) (of discipline)

man]
occupied with sexual wrongdoing (m^H)
174
for the tottering (*?tt7"D) [old
175
170
171
172
173
174
Cf. 18:27-29; 21:22-26 (in the context of 21:12-28).

BOTHA, ' T h e Ideology of Shame," 362-370.
See below in this chapter.
Supplied from 42:le.
Supplied from the M S B text of 42:8a. The word "101ft ("discipline", "instruction")
fits the context better than mill] ("rebellion") in MS B s . SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 477, 479.
175 Read with B : DW1 ("and an old man").
m
145
GI
176
177
8b and (be not ashamed) (of discipline) for the very old man guilty of
sexual immorality (Kpivo|ivou Trepi TTopvdac,)
A s i m i l a r c o m m e n t is f o u n d in Sir 2 5 : 2 d , w h e r e the o l d m a n w h o s e
b e h a v i o u r is c o n d e m n e d is c l e a r l y m a r r i e d . T h e w o r d s JTUt ( M S S M , B ,
B s)
a n d TTopveia (GI) i n Sir 4 2 : 8 b d o n o t n e c e s s a r i l y i n c l u d e adultery.
T h e i r m e a n i n g is " i m m o r a l i t y " , or " s e x u a l w r o n g d o i n g " . W h i l e t h e y
m a y b e u s e d in the n a r r o w m e a n i n g " p r o s t i t u t i o n " , it is difficult to
c o n c l u d e w h a t the s a g e m e a n s h e r e . It c a n p r o b a b l y b e e x c l u d e d that
the activity o f a p r o f e s s i o n a l m a l e prostitute is d e s c r i b e d . N o s u c h c o n
c e r n a p p e a r s a n y w h e r e e l s e in the b o o k . It is p o s s i b l e that the o l d m a n
is c o n s o r t i n g w i t h prostitutes. In Sir 2 6 : 9 the t e r m TTopveia yuvaiKoq
(wife's s e x u a l w r o n g d o i n g ) c a n b e u s e d in a s e n s e b r o a d e r t h a n prosti
tution. It is p o s s i b l e that JTUt a n d TTopveia h a v e b r o a d e r m e a n i n g s in
4 2 : 8 b as w e l l . In the latter case this p a s s a g e w o u l d b e a r e m a r k a b l e
e x a m p l e o f b o t h m e n a n d w o m e n b e i n g c o n d e m n e d for a n y illicit sex
ual activity, w h e t h e r it is p r o s t i t u t i o n in the n a r r o w m e a n i n g , adultery,
or s o m e t h i n g e l s e .
T h a t the p e r s o n s c o m m i t t i n g i m m o r a l i t y (25:2d, 42:8b) are e l d e r l y
m a k e s the c a s e s e v e n m o r e s e r i o u s . T h e y , b y their a g e a n d status in
society, s h o u l d b e e x a m p l e s o f v i r t u e for the y o u n g , as p o t e n t i a l e l d e r s
in the c o m m u n i t y . T h e i m a g e o f the m a n in 4 2 : 8 b is e s p e c i a l l y n o t e w o r
thy; h e is so o l d a n d / o r w e a k that h e totters (*?W"D) a n d at the s a m e t i m e
h i s m i n d is still o n i m m o r a l i t y . T h i s s a y i n g e n c o u r a g e s m e n , p r o b a b l y
the y o u n g s t u d e n t s o f the sage, to c h a s t i s e s u c h a n elder, w h o b y h i s
age a n d status s h o u l d b e w i s e r t h a n t h e m .
T h e c o m m e n t s in Sir 4 1 : 2 0 b . 2 1 c a n d 4 2 : 8 b b e t r a y a n e g a t i v e attitude
t o w a r d sexuality, n o t in g e n e r a l b u t in c e r t a i n c o n t e x t s , i.e. w h e n the
c o n s e q u e n c e s are also n e g a t i v e . T h e s e c o n s e q u e n c e s are d e t a i l e d in the
d i s c u s s i o n o f Sir 9:3 a n d m a y i n c l u d e loss o f w e a l t h , e a r l y d e a t h result
i n g from self-destructive lifestyle in the c a s e o f c o n s o r t i n g w i t h prosti
tutes, a n d loss o f status a n d h o n o u r in society, p u b l i c s h a m i n g or re
v e n g e o f the offended h u s b a n d in the c a s e o f adultery.
m
1 7 8
179
T h e final p a s s a g e to b e d i s c u s s e d in this s u b c h a p t e r is Sir 47:19-21 c o n

c e r n i n g the sin o f S o l o m o n . It is f o u n d in the w i d e r setting o f S i r a c h 4 4 47 w h i c h c o n t a i n s the p r a i s e o f I s r a e l ' s a n c e s t o r s . W i t h i n it, 4 7 : 1 - 2 2 h a s
176 Supplied from 42:1 e.

177 Supplied from 42:8a.
178 While M S B contains the word Dl^T, its text differs the most from all other versions.
179 Cf. Sir 23:16-21.
146
the p r a i s e o f N a t h a n (47:1), D a v i d (47:2-11) a n d S o l o m o n (47:12-22), the

latter b e i n g the i m m e d i a t e c o n t e x t o f 4 7 : 1 9 - 2 1 . T h e s t r u c t u r e o f 4 7 : 1 2 - 2 2
is as follows: 4 7 : 1 2 is a n i n t r o d u c t i o n that links 4 7 : 1 2 - 2 2 a b o u t S o l o m o n
to 4 7 : 2 - 1 1 o n the p r a i s e o f h i s father, D a v i d ; 4 7 : 1 3 recalls the p e a c e a n d
t r a n q u i l l i t y that c h a r a c t e r i z e d S o l o m o n ' s r e i g n (47:13ab) a n d h i s b u i l d
i n g o f the t e m p l e ( 4 7 : 1 3 c d ) ; 4 7 : 1 4 - 1 7 d e s c r i b e s h i s w i s d o m a n d 4 7 : 1 8 h i s
wealth;
180
4 7 : 1 9 - 2 1 details S o l o m o n ' s great folly (to g i v e p o w e r
to
w o m e n o v e r h i m s e l f ) a n d the c o n s e q u e n c e s ; finally in 4 7 : 2 2 the assur

a n c e is f o u n d that t h e D a v i d i c k i n g s h i p w i l l r e m a i n f o r e v e r d e s p i t e
S o l o m o n ' s acts.
Sir 47:19-21
MSB
19 But you gave your loins to women
and let them rule over your body (*]m]Q).
20 [ ] stain upon your honour
and defiled (V?nm) your bed,
[ ] anger upon your descendants
and groaning/sighing upon your bed.
21 [ ] in two governments,
181
182
183
and a violent/disobedient kingdom (arose) out of Ephraim.

GI
19 You laid your loins (beside) women (TKxpaveKAivac, jaq Aayovac, a o u
yuvcaîv),
and you became subjected through your body (ev T W a c o | i a T i a o u ) .

20 You have put (lit. have given) a stain upon your glory
and defiled (epepr\'Xu)oaq) your seed,
to bring anger upon your children
and to cause distress over your folly,
21 thus the sovereignty became divided
and a disobedient kingdom originates from Ephraim.
184
D e s p i t e t h e p r a i s e o f S o l o m o n i n t h e b e g i n n i n g o f 4 7 : 1 2 - 2 2 , it is n o t e d i n
4 7 : 1 2 a that t h e k i n g ' s s u c c e s s c a n b e a t t r i b u t e d to t h e m e r i t s o f h i s fa
t h e r D a v i d a n d to G o d w h o m a d e it p o s s i b l e for S o l o m o n to r e i g n i n
p e a c e (47:13b). It s e e m s that t h e d e p i c t i o n o f S o l o m o n ' s great fault
180 BEENTJES, " T h e Countries Marvelled at You'," 138-141, argues that the accusation
of Solomon starts in 47:18c. See the discussion below.
181 Read "and put" (lit. gave) with LEVI, Hebrew Text, 66, who reconstructs "|n[n]l.
1
182 Read "you brought" on the basis of [N'On ?], restored by LEVI, Hebrew Text, 66.
183 The reading " A nation came into being" is based on the restored text of LEVI, He
brew Text, 66: [DS7PJ T)V7]p.
147
starts in 4 7 : 1 9 ( " B u t y o u g a v e y o u r loins to w o m e n a n d let t h e m rule

over your body", M S B ; "and you b e c a m e subjected through your
b o d y " , G I ) . H o w e v e r , it is likely, as B e e n t j e s s u g g e s t s , that the c o m m e n t
o n a m a s s i n g g o l d in the H e b r e w o f 4 7 : 1 8 c is a l r e a d y the b e g i n n i n g o f
the c r i t i c i s m . It m a y w e l l b e that S o l o m o n ' s a c c u m u l a t i o n o f w e a l t h
c o u l d b e u n d e r s t o o d as t h e b e g i n n i n g o f h i s m i s f o r t u n e , a p a t h l e a d i n g
185
186
to sin a n d n o t s o m e t h i n g to b e p r a i s e d .
I n the L a w o f the K i n g ( D e u t
17:14-17) this activity is also c o n s i d e r e d d a n g e r o u s for the k i n g s h i p .
I n B e n S i r a ' s text S o l o m o n ' s sin c o n c e r n i n g w o m e n is e l a b o r a t e d in
4 7 : 1 9 - 2 1 . T h e t e r m s u s e d in 4 7 : 1 9 a a l l u d e to the s e x u a l n a t u r e o f S o l o
n
m o n ' s act ("pÔD D tttf? ]nm, M S B ; TTapaveKAivaq jaq A a y o v a q a o u
y u v c a ^ i v , G I ) . A r e l a t e d i d e a is reflected in the H e b r e w o f P r o v 3 1 : 3 a
( " D o n o t g i v e y o u r s t r e n g t h ["[Vn] to w o m e n " ) a n d in Sir 2 6 : 1 9 - 2 1 .
I n l K g s 11:1-10 S o l o m o n ' s m o s t significant fault is in t u r n i n g to
foreign w o m e n , w h o m G o d h a s t o l d the Israelites n o t to m a r r y , as t h e y
r e p r e s e n t e d t h e d a n g e r o f t u r n i n g t h e h e a r t o f the Israelites to their
gods,
w h i c h later h a p p e n e d to S o l o m o n h i m s e l f ( l K g s 11:4). I n l K g s
11:1-10 it is n o t p u r e l y the s e x u a l n a t u r e o f S o l o m o n ' s act that is c o n
d e m n e d , b u t the fact that for t h e l o v e o f h i s foreign w i v e s h e also fol
l o w e d their w a y o f w o r s h i p , this w a y c o m m i t t i n g i d o l a t r y a n d failing
to w o r s h i p the M o s t H i g h e x c l u s i v e l y . I n t h e c o m m e n t o f B e n Sira,
S o l o m o n ' s m a i n failure is that t h r o u g h sexuality, h e b e c a m e s u b j u g a t e d
to w o m e n , c a m e u n d e r t h e c o n t r o l o f w o m e n in g e n e r a l .
T h e r e is n o
specification o f the w o m e n as f o r e i g n as in l K g s 11:1-10; i n t e r m a r r i a g e
d o e s n o t a p p e a r to b e a n i s s u e for t h e sage. If it w e r e a n i m p o r t a n t is
sue, Sir 4 7 : 1 9 - 2 1 w o u l d c e r t a i n l y b e the p l a c e to d i s c u s s it.
I n l K g s 11:1-10 the k i n g ' s sin w a s that h e d i d n o t k e e p the L o r d ' s
c o m m a n d . I n Sir 4 7 : 1 9 - 2 1 , h o w e v e r , t h e r e is n o a l l u s i o n to d i s o b e d i e n c e
to G o d o n S o l o m o n ' s part. T h i s a s p e c t is l a c k i n g in the c o m m e n t . A l s o
i d o l a t r y is n o t a c o n c e r n in Sir 4 7 : 1 9 - 2 1 at all.
187
188
189
185 BEENTJES, " T h e Countries Marvelled at Y o u ' / ' 138-141.

186 BEENTJES, " T h e Countries Marvelled at You'," 139. He even compares Solomon to
the adulterous old man lacking sense in Sir 25:2d (138).
187 Exod 34:16; l K g s 11:2.
188 Regarding the problem of intermarriage, see l K g s 11:2; Exod 34:16; Ezra 9:2.12;
10:44; Neh 13:25; Ps 106:35; cf. also Deut 7:3-4; 4 Q M M T B 39-48; 75-82; C 4-32; Jub.
20:4; 22:20; 30:11; Aramaic Levi Document 6:3-4 / 16-17; see LOADER, Dead Sea
Scrolls, 60-64, 65-75, 76-89; LOADER, Enoch, Levi, and Jubilees, 95-103, 157, 160, 170.
Regarding children from intermarriage see Mai 2:15; Wis 3:16-19.
189 Cf. also 1 Esdras (3 Ezra) 3-4 on the relationship between the Persian emperor Darius
and his concubine Apame, and the Testament of Judah 11-15 on the dangers of suc
cumbing to women, sexual desire and wine.
148
It s e e m s that a c c o r d i n g to the s a g e S o l o m o n c o m m i t t e d a s h a m e f u l
act a g a i n s t h i s o w n h o n o u r (47:20a i n M S B ) ;
the a u t h o r is silent o n
o f f e n d i n g G o d . Sir 4 7 : 1 9 - 2 1 is a n o t h e r e x a m p l e s h o w i n g that m e n are
subject to t e m p t a t i o n as m u c h as w o m e n a n d c a n b r i n g s h a m e u p o n
t h e m s e l v e s . I n this r e g a r d B e n Sira b l a m e s S o l o m o n p e r h a p s e v e n m o r e
t h a n the w o m e n w i t h w h o m h e c o m m i t t e d h i s sin. T h r o u g h t h e s e x u a l
1 9 0
n a t u r e o f h i s acts h e h a s defiled h i m s e l f b y h a v i n g n u m e r o u s r e l a t i o n s .
H e h a s let w o m e n c o n t r o l h i s life t h r o u g h sex, w h i c h a p p e a r s to b e for
B e n Sira a s i g n o f w e a k n e s s , a loss o f self-restraint. E r o n a r g u e s that
n e g a t i v e attitudes t o w a r d s w o m e n o r i g i n a t e i n n e g a t i v e attitudes to
w a r d s s e x u a l i t y . T h i s w o u l d e x p l a i n to a c e r t a i n e x t e n t w h y B e n Sira
w r i t e s a b o u t w o m e n i n g e n e r a l in Sir 4 7 : 1 9 - 2 1 a n d e m p h a s i z e s the sex
u a l n a t u r e o f S o l o m o n ' s s u b j u g a t i o n to w o m e n . T o l e a d a v i r t u o u s life a
man should "remain autonomous"
a n d s h o u l d n o t let h i s m i n d or
b o d y b e subject to a n y c o n t r o l l i n g p o w e r , e s p e c i a l l y that o f w o m e n a n d
e s p e c i a l l y t h r o u g h sex. T h e c o n c e r n o f w o m e n c o n t r o l l i n g m e n , e v e n
t h o u g h t e m p o r a r i l y , s e e m s to r e c u r t h r o u g h o u t B e n S i r a ' s b o o k , as also
s e e n earlier i n this c h a p t e r . It d o e s n o t n e c e s s a r i l y m e a n , h o w e v e r , that
the a u t h o r h a d a n e g a t i v e a t t i t u d e to s e x u a l i t y i n itself.
It s e e m s that S o l o m o n as t h e r e p r e s e n t a t i v e o f t h e D a v i d i c k i n g s h i p
h a s failed a n d d e s p i t e the o p t i m i s t i c e n d i n g o f the p a s s a g e (47:22), it
a p p e a r s that, as P o m y k a l a a r g u e s , B e n Sira e x p e c t s t h e fulfilment o f the
D a v i d i c c o v e n a n t f r o m the S e c o n d T e m p l e h i g h p r i e s t h o o d .
In any
c a s e S o l o m o n ' s k i n g s h i p is d e s c r i b e d i n v e r y n e g a t i v e t e r m s w h e n it
c o m e s to h i s d e s c e n d a n t s .
Even though children born from multiple marriages m a y not be
c o n s i d e r e d illicit h e i r s from a l e g a l p e r s p e c t i v e , B e n Sira m a y h a v e s e e n
t h e m as p e o p l e s q u a n d e r i n g the i n h e r i t a n c e o f their father, j u s t like
c h i l d r e n w h o are b o r n f r o m illegal r e l a t i o n s h i p s f r o m p e r s o n s w h o
b r e a k t h e a p p r o p r i a t e familial b o u n d a r i e s . T h i s m a y b e a n i n t e r p r e t a
t i o n o f the " a n g e r " ( " [ y o u b r o u g h t ] a n g e r [^N] u p o n y o u r d e s c e n
dants", 4 7 : 2 0 c )
that h a s c o n s e q u e n c e s for the c h i l d r e n as w e l l .
In
191
1 9 2
193
194
190
191
192
193
194
195
195

ERON, "'Women Have Mastery'," 45.
ERON, "'Women Have Mastery'," 45.
POMYKALA, Davidic Dynasty Tradition, 144.
M S B and GI are not significantly different.
According to SKEHAN/DI LELLA, The Wisdom of Ben Sira, 528, the "anger" regard
ing the descendants of Solomon may be God's anger upon them because they were
offspring from intermarriage. As noted above, however, Ben Sira does not seem to
be concerned with the issue of intermarriage.
149
l K g s 11:12 the e x p r e s s i o n o f G o d ' s a n g e r m a y b e that the k i n g d o m

S o l o m o n h a s built w o u l d b e t a k e n from the h a n d s o f h i s son.
T h e difference b e t w e e n Sir 47:20b in M S B a n d G I is n o t e w o r t h y .
W h i l e the f o r m e r r e a d s " ( y o u ) defiled (V?nn) y o u r b e d " , the latter ren
ders " ( y o u ) defiled (eê^r\Xo)oaq)
y o u r s e e d " , i n t r o d u c i n g the t h e m e o f
d e s c e n d a n t s earlier t h a n M S B (in 47:20c). It a p p e a r s significant for B e n
Sira to e x p r e s s that the c a u s e o f d i s g r a c e is S o l o m o n ' s e x c e s s i v e desire
for m a n y w o m e n a n d t h e fact that h e lost his a u t o n o m y to these
w o m e n . If a w o m a n c o n t r o l s a m a n it c a n result in the r e v e r s a l o f the
natural d o m e s t i c o r d e r that is reflected in G e n 3 : 1 6 . In addition, e v e n
if the w r i t e r o f the original text i n t e n d e d to i m p l y that S o l o m o n ' s d e e d
m a y h a v e also m e a n t the defilement o f his o w n m a r r i a g e , the transla
tor s e e m s to h a v e a different e m p h a s i s that c o n c e r n s offspring. Sir
4 7 : 2 0 b in G r e e k also i m p l i e s that s u c h offspring will n o t h a v e lasting
honour.
196
197
198
1 9 9
T h e g r o a n i n g (or s i g h i n g ) o n S o l o m o n ' s b e d
( M S B , 4 7 : 2 0 d ) is also
a c o n s e q u e n c e that affects p e o p l e other t h a n himself, n a m e l y the Israel
ites, since it is m o s t p r o b a b l y a reference to the w a y the p e o p l e r e a c t e d
after h e a r i n g the r e p l y o f the n e w king, R e h o b o a m , to their p l e a for
l i g h t e n i n g the " h a r d s e r v i c e " a n d " h e a v y y o k e " w h i c h S o l o m o n h a d
i m p o s e d o n t h e m ( l K g s 12:3-15). T h e " d i v i d e d s o v e r e i g n t y " or t w o
" g o v e r n m e n t s " in Sir 4 7 : 2 1 a s e e m to b e the c o n s e q u e n c e s o f the h a r s h
a n s w e r o f S o l o m o n ' s s o n R e h o b o a m in l K g s 12:14, since o n l y J u d a h
r e m a i n e d faithful to h i m , w h i l e J e r o b o a m b e c a m e t h e k i n g o f the "dis
o b e d i e n t " k i n g d o m Israel, h e r e c a l l e d E p h r a i m (Sir 4 7 : 2 1 b ) .
200
201
In c o n c l u s i o n the a u t h o r in Sir 4 7 : 1 9 - 2 1 shifts the e m p h a s i s r e g a r d

ing the sins o f S o l o m o n from s e x u a l r e l a t i o n s h i p s w i t h foreign w o m e n
to s e x u a l r e l a t i o n s h i p s w i t h w o m e n in general. T h e i d o l a t r y that re
sulted from S o l o m o n ' s m a r r i a g e s in l K g s 11:4 d o e s n o t r e c e i v e atten
tion in Sir 4 7 : 1 9 - 2 1 . It a p p e a r s that B e n Sira w a s n o t c o n c e r n e d w i t h
these i s s u e s .
I n s t e a d h e focuses u p o n the s h a m e that w a s b r o u g h t
u p o n S o l o m o n h i m s e l f a n d o n the s e x u a l n a t u r e o f that s h a m e . T h i s
p a s s a g e s u g g e s t s that s e x u a l i t y is e v a l u a t e d n e g a t i v e l y if it results in a
m a n s u c c u m b i n g to w o m e n , l o s i n g a u t h o r i t y o v e r t h e m , e v e n b e c o m 202
196
197
198
199
200
201
202
Cf. ERON, "'Women Have Mastery'," 52.

See Sir 23:18-21 and its discussion earlier in the chapter.
For a contrast see Sir 44:13-15.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 523, read "deathbed".
M S B and GI do not differ significantly.
Cf. l K g s 11:26-39; 12:20.
Consult the discussion of Sir 9:31 (9:3).
150
ing controlled b y them, in other words, a m a n being " u n m a n n e d "
by
women.
4.2 Teachings on virgins/young women and maidservants

I n the m i d s t
of prohibitions
c o n c e r n i n g o n e ' s o w n wife,
w o m e n a n d o t h e r m e n ' s w i v e s (9:1-9) Sir 9:5 c o m m e n t s o n
immoral
another
c a t e g o r y o f w o m e n . T o d e s c r i b e this c a t e g o r y the a u t h o r u s e s the t e r m

n*?irQ, w h i c h is t h e n t r a n s l a t e d as uapQevoq
i n the L X X :
2 0 3
Sir 9:5
MSA
5 Do not turn your attention (p"QDn *?N) to a virgin ( r f t i r m )
204
lest you be entrapped (U7p1D ]D) in penalties because of her (rPW31in).

GI
5 Do not look intently (|if| KaTqidvGave) at a virgin (TTapGevov)
lest you be made to stumble (|ii]TTOT aKav8aAia6f)(;) in her penalties.
N e i t h e r o f the w o r d s n*?irQ a n d uapQevoq

to d e n o t e e x c l u s i v e l y " v i r g i n "
or
the
LXX. They
are
205
functions as a t e c h n i c a l t e r m
or " v i r g o i n t a c t a " i n t h e H e b r e w B i b l e
frequently
used
" g i r l " / " w o m a n " w h o is o f m a r r i a g e a b l e a g e ,
for
2 0 6
"girl",
or
for
who, unless otherwise
i n d i c a t e d , w o u l d h a v e b e e n p r e s u m e d to b e a v i r g i n .
207
W h e t h e r the
t e r m is i n t e n d e d to d e n o t e v i r g i n i t y t h e r e f o r e d e p e n d s o n the c o n t e x t .
E x o d 2 2 : 1 5 ( 1 6 ) - 1 6 ( 1 7 ) a n d D e u t 2 2 : 2 8 - 2 9 d e s c r i b e t w o s i m i l a r situa
tions. A girl w h o is n o t b e t r o t h e d is s e d u c e d i n E x o d 2 2 : 1 5 ( 1 6 ) , r a p e d i n
D e u t 2 2 : 2 8 - 2 9 . I n b o t h i n s t a n c e s the m a n w h o h a s v i o l a t e d h e r m u s t
m a r r y h e r a n d p a y a fine to h e r f a t h e r .
208
T h i s fine is s p e c i f i e d i n the
203 The latter is used to translate the former in most of the occurrences, while translating
other terms as well.
204 According to BEENTJES, "Canon and Scripture," 175-177, Sir 9:5a is a so-called
inverted quotation from Job 31:1b (rfrirO ?*? "piDDK PIQ1, "how then could I look
upon a virgin?").
205 Cf. TSEVAT, "rftlrQ," 342; DELLING, "TKxpGsvo^," 832-833.
206 DELLING, "TKxpGsvo^," 832-833; cf. also W E N H A M , "Hîn?: 'A Girl of Marriageable
Age'," 326-348, who, before reaching the above conclusion presents several possible
interpretations for Deut 22:13-21 that one should view cautiously.
207 Cf. also LIPKA, Sexual Transgression, 77-80; FRYMER-KENSKY, "Virginity in the
Bible," 79-80.
208 The perpetrator was, similarly to the adulterer, a thief, taking an unbetrothed girl's
virginity in this case; see COUNTRYMAN, Dirt, Greed, and Sex, 154.
-1
151
Teachings on virgins and maidservants
latter as fifty s h e k e l s o f s i l v e r .
209
T h e fine is r e l a t i v e l y s m a l l , b e c a u s e the
girl i n q u e s t i o n w a s n o t p l e d g e d to m a r r y , c o m p a r e d w i t h the s i t u a t i o n
in D e u t 2 2 : 2 3 - 2 4 a n d 2 2 : 2 5 - 2 7 , w h e r e the girl w h o w a s v i o l a t e d w a s
p l e d g e d i n m a r r i a g e . T h e p u n i s h m e n t is d e a t h for b o t h parties i n the
f o r m e r a n d o n l y for the m a n i n t h e latter. T h e r e a s o n b e h i n d
this
h a r s h n e s s is that t h e c a s e is s i m i l a r to a d u l t e r y w h e r e a m a n v i o l a t e s
a n o t h e r m a n ' s right to the s e x u a l i t y o f h i s wife, t h u s i n t h e s e c a s e s h i s
future w i f e .
210
A n o t h e r p a s s a g e w h i c h d e a l s w i t h s i m i l a r i s s u e s is t h e c a s e o f the
s l a n d e r e d b r i d e i n D e u t 2 2 : 1 3 - 2 1 . W h i l e the w o r d n*?irQ (jrapQevoq)
is
f o u n d o n l y i n 2 2 : 1 9 a n d i n the rest o f the m a t e r i a l o t h e r w o r d s are e m

p l o y e d (PnS73), from t h e c o n t e x t it c a n b e e s t a b l i s h e d that it c o n c e r n s t h e
v i r g i n i t y or c h a s t i t y o f the g i r l .
211
T h e p u n i s h m e n t for t h e m a n i n c a s e o f
false c h a r g e s is d o u b l e the a m o u n t f o u n d i n D e u t 2 2 : 2 8 - 2 9 , a n d t h e m a n
m a y n e v e r d i v o r c e t h e w o m a n . If t h e c h a r g e is true, t h e p u n i s h m e n t for
the girl is m u c h g r e a t e r as s h e w a s " p r o m i s c u o u s " in h e r father's h o u s e ,
b y v i o l a t i n g t h e father's a u t h o r i t y o v e r h e r s e x u a l i t y .
F i n a l l y the p a s s a g e s w h e r e the w o r d i f ? i r Q (-napQevoq)
is e x p l i c i t l y
u s e d to d e n o t e v i r g i n i t y are L e v 2 1 : 1 3 - 1 4 a n d E z e k 44:22. T h e f o r m e r
p r e s c r i b e s that the h i g h priest m a y o n l y m a r r y a v i r g i n o f h i s o w n tribe,
the latter, that t h e priest m a y m a r r y o n l y a virgin, or a w i d o w o f a
priest.
In Sir 9:5 n o t h i n g i n d i c a t e s w h e t h e r o r n o t t h e w o m a n in q u e s t i o n is
p l e d g e d i n m a r r i a g e , w h e t h e r the focus is o n h e r chastity, or the w o r d
n*?irQ (TTap6evoq) m e r e l y refers to a w o m a n o f m a r r i a g e a b l e a g e . T h e
r e f e r e n c e to p e n a l t i e s , h o w e v e r , relates Sir 9:5 to e i t h e r E x o d 2 2 : 1 5 ( 1 6 ) 16(17) or D e u t 2 2 : 2 8 - 2 9 . T h e r e f o r e the fine p r o b a b l y refers to the p a y
ment of m o n e y and marriage. The terminology "be entrapped"
(tttpin
f r o m t^p* ) i m p l i e s that the p u n i s h m e n t is l o n g t e r m , i.e., a m a r r i a g e ,

w h e r e the m a n is n o t a l l o w e d to d i v o r c e the girl. It is n o t e w o r t h y that
Sir 9:5 a p p e a r s b e t w e e n c o m m e n t s o n p r o s t i t u t i o n / a d u l t e r y . T h e w h o l e
of Sir 9:1-9 reflects the v i e w p o i n t o f a m a n , w h o details all the p o s s i b l e
d a n g e r s p o s e d b y v a r i o u s t y p e s o f w o m e n : w i f e (9:1-2), p r o s t i t u t e s (9:31
[= 9 : 3 ] ; 9:311.4.6-7), v i r g i n (9:5), m a r r i e d w o m e n (9:8-9). O n e m i g h t n o t
e x p e c t to see v i r g i n s i n the list. It is, h o w e v e r , v e r y telling that i n the
v i e w o f the s a g e i n 9:1-9, l o o k i n g at w o m e n , w h e t h e r prostitutes, m a r
r i e d w o m e n or v i r g i n s , i n e v i t a b l y results i n s e x u a l r e l a t i o n s a n d n e g a -
209 According to Exod 22:16(17) the father may refuse to give the girl to the man. In
Deut 22:28-29 there is no reference to the father's right of refusal.
210 See also STREETE, Strange Woman, 39-40.

211 TSEVAT, " r f ? i r a , " 341-342, takes it as a reference to "virgin".
152
tive c o n s e q u e n c e s for the m a n , e x p r e s s e d w i t h a w i d e a r r a y o f t e r m s for

t h e c o n c e p t o f falling, s t u m b l i n g , b e i n g e n t r a p p e d or e n s n a r e d .
Sir 2 0 : 4 a n d 30:(19-)20 b o t h h a v e a p a r a l l e l c o n c e r n i n g a e u n u c h a n d a
y o u n g w o m a n . T h e i m m e d i a t e c o n t e x t o f 2 0 : 4 is 20:1-8 - w i t h i n the
w i d e r c o n t e x t of 19:20-20:31 c o n c e r n i n g w i s d o m a n d folly i n w o r d a n d
d e e d - w h e r e it d o e s n o t s e e m to fit, s i n c e it a p p e a r s to i n t e r r u p t the
sayings concerning timely and
untimely speech and
silence.
212
Sir
30:(19-)20 is f o u n d i n 3 0 : 1 4 - 3 1 : 1 1 , w h i c h c o n t a i n s l o o s e s a y i n g s o n false
a n d true r i c h e s a n d t h i n g s that c h e e r or s a d d e n a p e r s o n ' s
therefore
heart,
life. T h e i m m e d i a t e c o n t e x t i n c l u d e s 3 0 : 1 9 w h i c h h a s
p a r a l l e l of a n i d o l w h o c a n n o t e n j o y the offering b r o u g h t b e f o r e it. I n

Sir 30:20 p a r t s o f Sir 2 0 : 4 are r e p e a t e d :
Sir 20:4
GI
4 a eunuch's desire (TTi6u|iia) to violate a young woman/girl (veavida);
so is the one who executes judgments by force (ev pig).
Sir 30:(19-)20
MSB
213
20a With his eyes [ ] ,

20b like a [ ] who embraces a young woman (H"l^]) and sighs/groans.
20c So is the one who does judgment under compulsion.
214
GI
(19a Of what use is an offering to an idol?
19b For it will neither eat nor smell:
19c So is the one being punished by the Lord;)
20a seeing with his eyes and groaning
20b like a eunuch (euvouxcx;) embracing a virgin (TTapGevov) and groaning;
GII
20c so is the one who executes judgments by force (ev pig).
T h e w o r d euvouxoq i n the L X X u s u a l l y translates CHO. T h e e t y m o l o g y
of b o t h t e r m s is c o m p l i c a t e d a n d a m a t t e r o f d e b a t e . W h i l e t h e y c a n
d e s c r i b e officials at r o y a l c o u r t s ( I C h r 2 8 : 1 ) or o t h e r officials w h o m a y
a l s o h a v e b e e n f o r e i g n (Esth 1:10-11), t h e y d o n o t a l w a y s refer to a per-
212 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 298, suggest that it should be read
before 19:28.
213 Read "he sees and groans" with LEVI, Hebrew Text, 29, who restores [PI^DQl PIK1")].
214 Read "eunuch", based on o n O ; cf. LEVI, Hebrew Text, 29.
153

215
s o n w h o is " c a s t r a t e d " .
W h i l e the w o r d euvouxoq c a n also h a v e the
latter m e a n i n g , its traditional e t y m o l o g y , euvnv + e x ( " b e d k e e p e r " ) ,
a l l o w s for m o r e p o s s i b i l i t i e s . T h e o n l y O T text w h e r e CHO, translated
b y euvouxoq explicitly refer to a p h y s i c a l c o n d i t i o n is Isa 5 6 : 3 - 5 .
The e u n u c h s ' i n c a p a b i l i t y o f p r o c r e a t i o n m a y b e c a u s e d b y d e v e l
o p m e n t a l defect, or d a m a g e to the testicles. B e c a u s e o f their c o n d i t i o n
s o c i e t y m a y h a v e c o n s i d e r e d t h e m as i n f e r i o r . O n e o f their functions
w a s to g u a r d the h a r e m o f a ruler as in E s t h 2:3.14-15; 4:4-5. W h i l e their
s e x u a l d e s i r e m a y h a v e d i m i n i s h e d , it d i d n o t n e c e s s a r i l y d i s a p p e a r
entirely.
In Sir 2 0 : 4 it is p r o b a b l e that the e u n u c h , w h i l e e m a s c u l a t e d , w a s
still c a p a b l e o f s e x u a l i n t e r c o u r s e , a n d h a s v i o l a t e d a y o u n g w o m a n ("a
e u n u c h ' s d e s i r e to v i o l a t e a y o u n g w o m a n / g i r l [vedviSa]; so is the o n e
w h o e x e c u t e s j u d g m e n t s b y f o r c e " ) . E v e n t h o u g h the u s u a l w o r d for
v i r g i n is n o t u s e d h e r e , a n d w e d o n o t k n o w a n y t h i n g a b o u t the
w o m a n ' s chastity, the d e e d o f the e u n u c h is s i m i l a r to rape, a n a b u s e ,
a n d the b e t r a y a l o f trust, c o n s i d e r i n g the role of e u n u c h s as g u a r d i a n s
of h a r e m s , w h e r e the w o m e n w e r e n e c e s s a r i l y n o t virgins. J u d g e s also
h a d r e s p o n s i b i l i t y t o w a r d s others. If t h e y e x e c u t e d j u d g m e n t b y force it
w a s also a n a b u s e .
The situation i n Sir 30:20 s e e m s different ( " W i t h his e y e s [he sees
a n d g r o a n s ] , like a [ e u n u c h ] w h o e m b r a c e s a y o u n g w o m a n [mS73] a n d
s i g h s / g r o a n s . S o is the o n e w h o d o e s j u d g m e n t u n d e r c o m p u l s i o n . " M S
B).
It d e s c r i b e s a e u n u c h e m b r a c i n g a y o u n g w o m a n (TTap6evov in
GI), b u t p r o b a b l y n o t able to h a v e s e x u a l i n t e r c o u r s e . O t h e r w i s e the
a n a l o g y w i t h the i d o l (30:19b) c o u l d n o t b e p l a y e d out. T h e w o r d Trocp6evov d o e s n o t n e c e s s a r i l y m e a n " v i r g i n " h e r e . A n i d o l w h o c a n n o t
enjoy the food offering (30:19a) that is b r o u g h t b e f o r e it ( G I )
is c o m
p a r e d to the p e r s o n w h o is " p u n i s h e d b y the L o r d " (30:19c, G I ) . It is n o t
said w h y or h o w h e is p u n i s h e d . S k e h a n / D i L e i l a s u g g e s t that h e is ill.
A s a c o n s e q u e n c e , e v e n t h o u g h h e sees the g o o d t h i n g s b e f o r e h i m , h e
w
216
217
218
219
2 2 0
2 2 1
215
216
217
NORTH, "Palestine, Administration of (Postexilic Judean Officials)/' 87; KEDARKOPFSTEIN, "ono," 346.
KEDAR-KOPFSTEIN, " O n o , " 346.
Cf. Matt 19:11-12.
218
KEDAR-KOPFSTEIN, "ono," 346-347.
219
KEDAR-KOPFSTEIN, "ono," 346-347.
220
221
See the notes on the text.

A reference to drink and grain offerings for idols is found in Isa 57:6. References to
the condemnation of idols (and their makers) are found in Deut 4:28; Ps 115:47; Isa
44:9-11.
154

222
cannot touch them.

T h i s is the r e a s o n for h i s g r o a n i n g (30:20a in b o t h
G r e e k a n d H e b r e w ) . It s e e m s that the focus in all t h r e e p a r t s o f the p a r
allel is o n i n c a p a b i l i t y . T h i s w a y , h o w e v e r , t h e a n a l o g y d o e s n o t fit so
w e l l in 3 0 : 2 0 c s i n c e e v e n t h o u g h e x e c u t i n g j u d g m e n t u n d e r c o m p u l s i o n
in 3 0 : 2 0 c ( H e b r e w ) results in injustice, it is n o t i m p o s s i b l e to d o . It sug
gests i n c a p a c i t y to resist a n d e x e r c i s e j u s t i c e p r o p e r l y .
The Greek
t e r m " e x e c u t e s j u d g m e n t b y f o r c e " p o s s i b l y m e a n s u n d e r forceful p r e s
sure
a n d a l s o i m p l i e s the a b u s e o f j u d g m e n t that results in injustice.
223
2 2 4
If t h e e u n u c h in 2 0 : 4 is c a p a b l e o f d o i n g w h a t h e desires, i.e. inti

m a c y w i t h a y o u n g girl, a n d the e u n u c h in 3 0 : 2 0 is not, it is n o t clear
w h y t h e a u t h o r u s e d t w o separate parallels. T h e y c e r t a i n l y b o t h refer to
injustice a n d it is i n t e r e s t i n g that t h e s a g e c h o s e a parallel in w h i c h a
s e x u a l a b u s e , p o s s i b l y r a p e in 20:4, is t h e c o n c e r n . O n the o t h e r h a n d it
is o n l y a parallel a n d d o e s n o t b e t r a y a n y t h i n g a b o u t w h a t B e n
S i r a / S i r a c h t h i n k s a b o u t s e x u a l a b u s e in real situations. T h i s is the o n l y
s u c h c o m m e n t . N e v e r t h e l e s s , e v e n if o n l y in a parallel, s u c h a n act is
condemned by him.
It w a s n o t e d at the d i s c u s s i o n o f Sir 4 1 : 2 0 b . 2 1 c - in the c o n t e x t o f t h e
l o n g p o e m o n p r o p e r a n d i m p r o p e r s h a m e (41:14-42:8) - that B e n Sira
o n l y a p p r o v e s o f s e x u a l r e l a t i o n s b e t w e e n h u s b a n d a n d wife. Sir
4 1 : 2 2 a b a p p e a r s to c o n f i r m this a s s e s s m e n t .
Sir41:22ab
MS M
225
22a (Be ashamed) of meddling [ ]

22b and of coming upon her bed.
226
of yours,
GI
22a of meddling with his maidservant (TTai8iaKr|(; auTou),
22b and do not approach her bed.
I n the r e s t o r e d text o f v e r s e 2 2 a w e find the t e r m nnDttt for
" m a i d s e r v a n t " ( M S M ) . O u t o f the 6 0 o c c u r r e n c e s o f nnDttt in the O T the
o n l y i n s t a n c e f o u n d in a l e g a l text is in L e v 19:20. O t h e r w i s e legal texts

223 LOADER, personal communication.
224 LOADER, personal communication.
226 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 479, restore nn[DW U]V ("with a maid
servant"). His translation of the whole distich: " O f trifling with a servant girl of
yours" (476).
155

227
p r i m a r i l y u s e HON. nnDttt is a b o n d s w o m a n o f c o m p a r a b l e status. S h e

can b e a s u r r o g a t e i n d e p e n d e n t m o t h e r w h e n the m a t r i a r c h is childless,
a n d a l w a y s b e l o n g s to h e r mistress, e v e n if she is o w n e d b y the
patriarch to outsiders. A t the t i m e o f m a r r i a g e the d a u g h t e r ' s d o w r y
m a y i n c l u d e a nnDttt w h o is also transferred to the g r o o m ' s f a m i l y ( G e n
29:24).
S h e is the o n e w i t h w h o m o n e s h o u l d b e a s h a m e d o f
" m e d d l i n g " or "trifling" a c c o r d i n g to Sir 41:22a. T h e H e b r e w B i b l e
d o e s not, as a rule, forbid a p p r o a c h i n g a m a i d s e r v a n t for the p u r p o s e
of s e x u a l i n t e r c o u r s e . L e v 19:20-22 deals w i t h a situation w h e r e a
m a n sleeps w i t h his u n f r e e d m a i d s e r v a n t (HriDttt) w h o is p r o m i s e d to
a n o t h e r m a n . F r o m a strictly legal p o i n t o f v i e w sexual i n t e r c o u r s e w i t h
s u c h a f e m a l e slave is n o t c o n s i d e r e d a d u l t e r y or rape. H o w e v e r , a guilt
offering for the w r o n g that h a s b e e n d o n e is still r e q u i r e d .
T h e text
also i m p l i e s that if she w e r e freed, sexual r e l a t i o n s h i p w i t h h e r w o u l d
be c o n s i d e r e d adultery.
In Sir 41:22ab there are t w o p o s s i b l e s c e n a r i o s . In the first, the m a i d
s e r v a n t is a b e t r o t h e d b u t unfreed w o m a n , w i t h w h o m a s e x u a l rela
t i o n s h i p w o u l d b e c o n s i d e r e d w r o n g b y B e n Sira s i m i l a r to L e v 19:2022, b e c a u s e the future h u s b a n d ' s s o l e right o v e r the m a i d s e r v a n t ' s
s e x u a l i t y h a s b e e n offended a n d a certain p u n i s h m e n t w o u l d b e re
quired. In the s e c o n d , the s a g e applies stricter ethical standards, w h e r e
a m a n is f o r b i d d e n to a p p r o a c h a m a i d s e r v a n t for s e x u a l i n t e r c o u r s e in
a n y context. W e m a y n o t e h e r e the differences b e t w e e n the text ver
sions. M S M s u g g e s t s that e v e n o n e ' s o w n m a i d s e r v a n t s h o u l d n o t b e
a p p r o a c h e d for s e x u a l i n t e r c o u r s e ("J ? nn[DU7 U]V). In G I it is a n o t h e r
m a n ' s m a i d s e r v a n t w h o s h o u l d n o t b e a p p r o a c h e d (TTcaSiaKnc, a u T o u ) .
It is n o t clear w h y the translator h a s a different reading. If it is n o t a
scribal error, p e r h a p s it s u g g e s t s that the translator is m o r e lenient,
c o n d e m n i n g o n l y s e x w i t h s o m e o n e e l s e ' s m a i d s e r v a n t - in line w i t h
p o p u l a r v a l u e s o f the t i m e a n d v a l u e s reflected in the law. N e v e r t h e
less, the original text o f the v e r s e m a y i n d i c a t e that e v e n if a s e x u a l act
d o e s n o t entail s e v e r e p u n i s h m e n t , it m a y result in u n p l e a s a n t c o n s e
q u e n c e s , s u c h as s h a m e , therefore it is d i s c o u r a g e d .
228
229
230
231
227 The LXX translates the former as TT(xi8iaKr|, as in Sir 41:22a, and the latter as SouAr|.
228 REUTER, "HriDtf ", 406-407.
229 The word employed for "bed" in Sir 41:22 is the same as in Gen 49:4, a passage that
implies that the term is used in a sexual context. It also appears in I C h r 5:1. Cf. also
Ezek 23:17; Cant 3:1.
230
See Gen 30:4-5.9-10.
231 REUTER, "nTtijW," 409.
156
4.3 Unruly passions and self-control

T h e t h r e e significant p a s s a g e s d e v o t e d to the i s s u e s o f d e s i r e a n d selfc o n t r o l are Sir 6 : l ( 2 ) - 3 ( 4 ) ; Sir 18:30-19:3 a n d the p r a y e r o f t h e a u t h o r in
Sir 2 3 : 4 - 6 (in the c o n t e x t of 2 2 : 2 7 - 2 3 : 2 7 ) . W h i l e the latter t w o are m o r e
d e t a i l e d in t e r m s o f d e s c r i b i n g t h e t y p e o f d e s i r e s o n e s h o u l d n o t fol
l o w , Sir 6 : l ( 2 ) - 3 ( 4 ) is n o t so specific. T h e p a s s a g e f o l l o w s 5:1-8 that
w a r n i n g s a g a i n s t o v e r c o n f i d e n c e in w e a l t h a n d p o w e r , a g a i n s t sins a n d
forgetting the d a y o f retribution, a n d Sir 5:9-6:1 (GI = 5:9-16 in M S A )
w h i c h calls for self-restraint a n d to a v o i d d u p l i c i t y in s p e e c h .
Sir 6:l(2)-3(4)
MSA
1 Do not fall (*?"IDD *?N) into the grip (lit. hand) of your desire ("[WD]),
[ ] your strength CpT).
2 Your leaves it will eat and your fruit it will destroy,
and you will be left like a dry tree (WT yWD).
3 For fierce/strong desire (JTO WD]) destroys its owner
and an enemy's joy overtakes them.
232
GI
2 Do not rouse (eT\dpr\q) yourself in the will of your soul (ûxf](;),
lest like a bull it spoil/plunder your strength (iaxuc,).
3 Your leaves you will eat and your fruit you will destroy,
and you will leave yourself like a dry tree (ûAov ^rjpov).
4 An evil soul (ûxn novripd) will destroy whoever owns her
and will make him the laughing-stock of enemies (TTixap|ia exOpwv).
I n the w a r n i n g o f Sir 6:1a the e x p r e s s i o n *?!Dn
("do n o t fall") is
e m p l o y e d . W h i l e the v e r b *?!Dn (from *?D]) is u s e d b y B e n S i r a in
different c o n t e x t s , it c o n v e y s s i m i l a r i d e a s . I n Sir 9:31 *?D] d e p i c t s a m a n
w h o a p p r o a c h e s a s t r a n g e w o m a n a n d falls into h e r " s n a r e s " . I n Sir
2 5 : 2 1 a w e find the f o l l o w i n g a d v i c e : " d o n o t fall (*?!Dn *?N) t h r o u g h t h e
beauty of a w o m a n ) " .
B o t h e x a m p l e s reflect the i d e a o f a m a n
s u c c u m b i n g to a f o r m of t e m p t a t i o n (strange w o m a n or prostitute in
9:31, a w o m a n ' s b e a u t y in 2 5 : 2 1 a ) that r e p r e s e n t s a s o u r c e o f d a n g e r for
2 3 3
232 Read "lest like fire it consume", based on the term "linn (from "lin, "to burn with
fire", "to consume"); see LEVI, Hebrew Text, 6. SKEHAN/DI LELLA, The Wisdom of
Ben Sira, 180-181, suggest the reading "lest (]D) like fire (WfcO) it consume ("linn)
your strength ("|Vn)". MINISSALE, "The Metaphor of Tailing'," 270, attempts to
make sense of M S A's text PD^m in 6:1 by translating the verse as "Do not fall (*?D])
into the power of your passion ($D]) so that (it) expands (PD^m) your (arrogant)
energy on to yourself". (Italics are from him.)
233 See the discussion of Sir 25:13-26.
157
Unruly passions and self-control
the w i s e . A s p o i n t e d o u t earlier the n o t i o n o f falling or b e i n g e n t r a p p e d

in n e g a t i v e c o n s e q u e n c e s is d o m i n a n t in c o n n e c t i o n w i t h w o m e n o f
different s t a n d i n g s a n d status in Sir 9:1-9. W h e t h e r t h e s a g e ' s a n x i e t y
r e g a r d i n g t e m p t a t i o n s p r e s e n t e d b y w o m e n , a n d r e g a r d i n g restraint o f
desires s t e m s f r o m bitter p e r s o n a l e x p e r i e n c e s o f a p e r s o n w h o w a s
t r a p p e d in a t r o u b l e d r e l a t i o n s h i p d u e to l a c k o f self-control, or it
reflects the c o n c e r n s a n d ideals o f the t i m e is o p e n to i n t e r p r e t a t i o n s . I n
h i s a n a l y s i s o f the attitude t o w a r d s w o m e n a n d s e x u a l i t y in 1 E s d r a s (3
E z r a ) 3-4, B e n S i r a a n d the T e s t a m e n t o f J u d a h , E r o n a r g u e s that in
o r d e r to l e a d a v i r t u o u s life, a m a n n e e d s b e a u t o n o m o u s . H i s m i n d
a n d b o d y s h o u l d r e m a i n free o f a n y c o n t r o l l i n g p o w e r o t h e r t h e n t h e
fear a n d l o v e o f G o d .
O n e o f the m o s t i m p o r t a n t v i r t u e s o f Stoic a n d
C y n i c p h i l o s o p h y a p p e a r e d as t h e c o m b i n a t i o n o f the ideal of
a u T d p K E i a (self-sufficiency, s e l f - c o n t e n t m e n t ) a n d f r e e d o m
from
p a s s i o n s . I n a d d i t i o n , in G r e e k p o p u l a r p h i l o s o p h y t h e w o m a n is
e q u a t e d w i t h c o r p o r e a l i t y a n d the m a n w i t h t h e spirit; s e x u a l d e s i r e is
identified w i t h the w o m a n w h o t h u s r e p r e s e n t s a d a n g e r to the m a n ,
since this d e s i r e is the d o o r w a y for evil into the w o r l d .
T h a t t h e fear o f G o d w a s to b e t h e g o v e r n i n g p r i n c i p l e in the life of
the w i s e a c c o r d i n g to B e n S i r a is e x p r e s s e d in c o u n t l e s s references
t h r o u g h o u t h i s b o o k . It is also a p p a r e n t that c e r t a i n w o m e n c a n b e a
s o u r c e o f d a n g e r or t e m p t a t i o n (Sir 9:31 [=9:3]; 9:311.4.6-7.8-9; 19:2;
2 5 : 2 1 a ; w o m e n a n d w i n e are c o m b i n e d in 9:9; 19:2). T h i s is also i m p l i e d
in 4 1 : 2 0 b . 2 1 c . 2 2 a b a n d in 4 2 : 1 2 - 1 3 . E v e n t h o u g h the t e r m auTCtpKeia is
n o t e m p l o y e d in Sir 6 : l ( 2 ) - 3 ( 4 ) ; 18:30-19:3 a n d 23:4-6 t h e s e p a s s a g e s
p e r h a p s s u g g e s t that B e n S i r a t o o w a s i n f l u e n c e d b y the H e l l e n i s t i c
ideal d e s c r i b e d a b o v e , to the e x t e n t that p a s s i o n s are d a n g e r o u s w h e n
t h e y are e x c e s s i v e .
B e h i n d the w o r d " d e s i r e " Sir 6:1a e m p l o y s WD] ( M S A ) , r e n d e r e d
w i t h ûxn in the L X X . T h e m o s t c o m m o n t e r m TTi6u|iia is n o t e m
p l o y e d h e r e . It is, h o w e v e r , p a r t o f t h e t r a n s l a t o r ' s v o c a b u l a r y , as 1 8 : 3 0 2 3 4
235
234 ERON, "'Women Have Mastery'," 45-46.

235 SCHUNGEL-STRAUMANN, "'From a Woman Sin Had Its Beginning'," 204. Some
researchers argue that the idea that a woman can be the source of danger found its
way into the Israelite attitude towards women mainly after the exile. This develop
ment was due to a greater significance that was attached to the question of purity
and impurity in the community of Israel after the exile. Women in their state of im
purity during childbirth and menstruation were restricted in their participation in
the cult and therefore also represented an obstacle for men in their participation in
the cult. Perhaps this is the sentiment that Job 14:1-4 expresses. Cf. ARCHER, Her
Price is Beyond Rubies, 103-104; ARCHER, "The Virgin and the Harlot," 1-16;
ARCHER, "Bound by Blood," 38-61; KLAWANS, "Impurity of Immorality," 1-16.
158

236
3 1 a n d 23:4-6 s h o w . I n t h e d i s c u s s i o n o f t h e latter it is also e s t a b l i s h e d

that " d e s i r e " c a n e x p r e s s v a r i o u s h u m a n w a n t s , w i s h e s o r c r a v i n g s ,
w h i c h a r e neutral, n e g a t i v e o r p o s i t i v e d e p e n d i n g o n their c o n t e x t .
T h i s is true n o t o n l y a b o u t Sir 23:4-6, b u t s e e m s also reflected i n 6:1-3 i n
Hebrew. T h e c o m m e n t in Greek ("Do n o t rouse yourself b y the will of
y o u r soul, lest like a b u l l it s p o i l / p l u n d e r y o u r strength", 6:2) also sug
gests that t h e w r i t e r calls for self-control o r c o n t r o l l i n g p a s s i o n s . T h a t
the desire m e n t i o n e d i n 6:1a is t h e s o u r c e o f d a n g e r is s u g g e s t e d b y t h e
s e c o n d h a l f o f t h e v e r s e a n d its forceful i m a g e : "[lest like fire it con
s u m e ("l*nn)] y o u r strength ( " f ^ n ) " ( 6 : 1 b ) .
The verb
("to b u r n
w i t h fire") is u s e d e l s e w h e r e b y B e n Sira (8:10; 40:30; 48:1). E s p e c i a l l y i n
w i s d o m literature, fire itself is k n o w n to e x p r e s s a v a r i e t y o f i n t e n s e
h u m a n e m o t i o n s a n d desires s u c h as a n g e r (Sir 28:10-11), w i c k e d n e s s ,
s o r r o w , a g o n y , s i n (Sir 3:30; 8:10), l o v e a n d lust (Sir 9:8; 2 3 : 1 6 ; C a n t 8:6).
It is also c o n n e c t e d w i t h a d u l t e r y i n J o b 31:12; P r o v 6 : 2 7 - 2 9 . A t t h e
s a m e t i m e t h e fire that e x p r e s s e s t h e s e e m o t i o n s / p a s s i o n s m a y b e t h e
s y m b o l o f d e s t r u c t i o n b e c a u s e o f its c o n s u m i n g p o w e r . S o m e t i m e s it
c a n p u n i s h t h e s a m e d e s i r e / a c t i o n it s y m b o l i z e s . T h i s i d e a m i g h t b e
b e h i n d S i r 6 : l b - 2 a b i n t h e H e b r e w v e r s i o n o f t h e text. O n e ' s o w n b l a z
i n g p a s s i o n is s o i n t e n s e that it c a n d e s t r o y o n e ' s o w n strength, as it c a n
s i m i l a r l y d e s t r o y a living tree b y e a t i n g its l e a v e s a n d fruit, a n d t h e e n d
result is a d r y tree (WT yv, 6:2b, M S A ; ûAov ^ r p o v , 6:3b, G I ) . T h e
references to s t r e n g t h a n d d r y tree m a y also d e p i c t a m a n w h o w a s t e d
his life - i n c l u d i n g h i s s e x u a l potential - t h r o u g h s e x u a l w r o n g d o i n g ,
a n d is u n a b l e to p r o d u c e (legitimate) c h i l d r e n a n y m o r e .
It is n o t cer
tain w h y t h e translator i n 6:3a ( G I )
c h a n g e s t h e subject from t h e 3 r d
p e r s o n s i n g u l a r to t h e 2 n d p e r s o n singular. P e r h a p s it e x p r e s s e s a
s t r o n g e r s e n s e o f b e a r i n g r e s p o n s i b i l i t y i n o n e ' s o w n destruction.
237
238
239
240
241
242
T h e c o m m e n t i n G I ("lest like a b u l l [ T a u p o q ] it s p o i l / p l u n d e r y o u r
strength", 6:2b) is n o t as s t r o n g as t h e i m a g e o f fire. T h i s line, h o w e v e r ,
also s u g g e s t s that t h e w h o l e life (ûxrj) o f a p e r s o n c a n b e d e s t r o y e d .
236 The discussion of these passages will follow later in the chapter.
237 See below.
238 Cf. the note on the text.
239 RINGGREN, " l i n , " 202; LANG, " T T U , " 935. Cf. Prov 6:32-35.
P
240 See LANG, "m)p," 935.

241 Compare the advice in Prov 31:3: "Do not give your strength ("|V"Q to women, your
ways to those who destroy kings." See also Sir 26:19-21.
242 It is 6:2a in M S A.
159
Sir 6:3a is the s a m e , a l m o s t v e r b a t i m , as S i r 19:3b (in H e b r e w )
2 4 3
and
m a y also b e t r a n s l a t e d as " a f i e r c e / s t r o n g / m i g h t y d e s i r e (HtS7 WD]) d e

s t r o y s its o w n e r " . I n 6:4 t h e G r e e k v e r s i o n u s e s a g a i n the t e r m
i\)vxr\
a n d n o t TTi6u|iia w h e r e the H e b r e w h a s WD] for " d e s i r e " ( " A n evil soul

[ipuxn TTOvrpa] w i l l d e s t r o y w h o e v e r o w n s h e r a n d w i l l m a k e h i m the
l a u g h i n g - s t o c k o f e n e m i e s [TTixap|ia kxQpfiv]").
This sentence implies
that o n e ' s o w n soul, the seat o f e m o t i o n s , i n c l u d i n g desires, c a n c a u s e

o n e ' s o w n r u i n a t i o n . I n t e r e s t i n g l y this s o u l is t e r m e d evil. It s e e m s that
the t r a n s l a t o r h a s i n c l u d e d a m o r a l e v a l u a t i o n , w h e r e t h e H e b r e w re
gards one's desires "fierce/strong/mighty".
W h a t t h e a u t h o r m i g h t m e a n b y d e s t r u c t i o n i n 6:3a(4a) is n o t cer
tain. 18:30-19:3, h o w e v e r , m a y p r o v i d e m o r e c l u e s . If a p e r s o n p u r s u e s
d e s i r e s that are n o t illicit, s u c h as g l u t t o n y , d r u n k e n n e s s , a s s o c i a t i o n
w i t h prostitutes, t h e y still c a n d a m a g e a p e r s o n ' s h e a l t h , l e a d to finan
cial r u i n or e v e n e a r l y d e a t h b y d e s t r u c t i v e lifestyle, if o n e c o n s i d e r s
that r e l a t i o n s h i p s w i t h p r o s t i t u t e s m a y r e s u l t i n v e n e r e a l d i s e a s e s . If
the object o f d e s i r e is also illicit, for e x a m p l e as i n t h e c a s e o f adultery,
the c o n s e q u e n c e s m a y i n c l u d e , as d e t a i l e d earlier i n the chapter, the
r e v e n g e o f the o f f e n d e d party, c o m p e n s a t i o n , l o s s o f r e s p e c t i n the
c o m m u n i t y . F i n a l l y , if the d r y tree i n d e e d s y m b o l i z e s the p e r s o n ' s loss
of
sexual potential
i n g e n e r a l , or loss o f s e x u a l p o t e n t i a l
(maybe
t h r o u g h v e n e r e a l d i s e a s e ) to b e g e t l e g i t i m a t e children, d e s t r u c t i o n m a y
also m e a n the d e s t r u c t i o n o f a f a m i l y l i n e .
ûAov ^ r p o v
244
The terms W T
and
("dry t r e e " ) are u s e d b y t h e e u n u c h to d e s c r i b e h i m s e l f i n
Isa 56:3.
W h i l e Sir 18:30-19:3 is c o m p l e t e d w i t h the line a l m o s t i d e n t i c a l to
Sir 6:3a, the latter h a s o n e m o r e stich as a final c o m m e n t w i t h i n t h e
unit. 6:3b(4b) is a n i d e a that h a s b e e n u s e d b y B e n S i r a i n o t h e r c o n
texts. T h e H e b r e w v e r s i o n , h o w e v e r , is s l i g h t l y different
from
the
Greek. While H e b r e w has: "an e n e m y ' s j o y overtakes them", Greek

reads: " a n d w i l l m a k e h i m t h e l a u g h i n g - s t o c k o f e n e m i e s (TTixap|ia
exQpwv)".
These
comments
refer
to
one's
own
desire
(HtS7 WD],
" f i e r c e " / " s t r o n g " " d e s i r e " , M S A ) a n d s o u l (ûxr) TTOVTpa, " e v i l s o u l " ,
GI). A l s o the i d e a o c c u r s in Sir 18:31b ("she w i l l m a k e y o u t h e l a u g h
ing-stock of your enemies", in G r e e k ) ,
245
w h e r e a g a i n the s u b j e c t is
o n e ' s o w n d e s i r e i n 18:31a, a n d i n Sir 4 2 : 1 1 b ("lest s h e m a k e y o u a

l a u g h i n g s t o c k to e n e m i e s " , i n G r e e k ) ,
246
w h e r e the s u b j e c t is o n e ' s o w n
243 Except for the form of the verb rTO. While 19:3b has mi\
beginning.
244 Cf. Proverbs 5 and Sir 26:19-21.
245 Hebrew is not extant.
246 Hebrew is not extant.
6:3a has mi
as the
160
d a u g h t e r . It is a g r e a t c o n c e r n for B e n Sira to b e c o m e a n object o f l a u g h

i n g - s t o c k o f others, e s p e c i a l l y h i s e n e m i e s , w h e t h e r it is c a u s e d b y o n e ' s
o w n d a u g h t e r or o n e ' s o w n d e s i r e .
W h i l e i n Sir 6 : l ( 2 ) - 3 ( 4 ) the d e s i r e s or t e m p t a t i o n s are n o t specified,
u n l i k e i n Sir 18:30-19:3 a n d 2 3 : 4 - 6 , the latter p a s s a g e s a n d t h e i n t e r t e x tuality w i t h P r o v 6:27-29 i m p l y that i n Sir 6 : l ( 2 ) - 3 ( 4 ) s e x u a l d e s i r e s are
m e a n t . It is also s u g g e s t e d b y t h e c o n c e r n o f n o t h a v i n g offspring if the
c o m m e n t " d r y t r e e " c a n b e t a k e n to m e a n t h e loss o f s e x u a l p o t e n t i a l . It
a l s o s e e m s p r o b a b l e that d e s i r e s i n t h e m s e l v e s are n o t n e g a t i v e . T h e
d a n g e r is w h e n t h e y t a k e c o n t r o l o f a p e r s o n or w h e n t h e y are n o t c o n
trolled.
T h e s e c o n d c o m m e n t c o n c e r n i n g self-control is Sir 18:30-19:3, p r e c e d e d
b y 1 8 : 2 7 - 2 9 w h i c h attests that w i s d o m m a y k e e p t h e w i s e f r o m w r o n g
doing.
Sir 18:30-19:3
MSC
31 [] enemy
32 Have no joy in the pleasure of the moment (lit. little pleasure),
which doubles poverty.
33 Do not become a glutton and a drunkard
and there is [ ] in your purse.
19:1 Whoever does so [ ] ,
and whoever despises the little will be stripped.
2a Wine and women cause the heart/mind to be careless/reckless
247
248
3b and a fierce/strong desire ( H W WDD) [ ]
249
its owner.
250
GI
30 Do not go after your desires (TTi6u|iio)v),
and restrain your cravings (opeâov).
31 If you give your soul (TT) ûxti) the desire (ETTI 6141105) that pleases her,
she will make you the laughing-stock of your enemies (TTixap|ia T W V
X0pwv).
32 Do not revel in great luxury,
do not become impoverished by its expense.
33 Do not become a beggar by feasting (lit. taking part in the feast) from
borrowed money,
247
248
249
250
Read "nothing" with LEVI, Hebrew Text, 26, who reconstructs [PI]Q1KQ1.
Read "will not become rich" based on TttfttH; see LEVI, Hebrew Text, 27.
Read "will destroy" with LEVI, Hebrew Text, who restores nTnBpV].
19:2b.3a is not extant.
161
and there is nothing in your purse.

19:1 A workman who is a drunkard will not become rich,
whoever despises small things will fall little by little.
2 Wine and women will lead intelligent men astray,
and who joins/clings to prostitutes (KoAAco|ivoq TTopvcacJ will become
more reckless:
3 Decay and worms will inherit him,
and a reckless soul/life (ûxr| ToA|ir)pd) will be carried off.
Sir 18:30 ( " D o n o t g o after y o u r d e s i r e s [TWV TTi6u|iiwv a o u ] , a n d re
strain y o u r c r a v i n g s [TWV opeêwv a o u ] " ) s e r v e s as a n i n t r o d u c t i o n o f
this s h o r t s e c t i o n o n self control, w h i c h c o n s i s t s o f t w o s u b s e c t i o n s :
18:30-33 a n d 19:1-3. It w a s n o t e d earlier that the i s s u e of d e s i r e s a n d
self-restraint is significant for the a u t h o r , a n d h i s t h o u g h t s o n t h e s u b
ject m a y h a v e b e e n i n f l u e n c e d b y H e l l e n i s t i c ideals, at least to a c e r t a i n
extent.
251
After the e x h o r t a t i o n i n 18:30, s i m i l a r l y to Sir 6 : l ( 2 ) - 3 ( 4 ) , the
s a g e j u m p s i m m e d i a t e l y to s o m e o f t h e c o n s e q u e n c e s o f failing to t a k e
the a d v i c e g i v e n i n t h e i n t r o d u c t i o n . T h e H e b r e w v e r s i o n o n l y h a s t h e
w o r d " e n e m y " (N3TO) i n 18:31b w h e r e the G r e e k text r e a d s " s h e w i l l
m a k e y o u the l a u g h i n g - s t o c k o f y o u r e n e m i e s " (TTixap|ia TWV exOpwv
aou).
2 5 2
It is a c o n c e r n familiar to B e n S i r a as s e e n i n the d i s c u s s i o n o f
Sir 6 : l ( 2 ) - 3 ( 4 ) , a n d it is n o t e w o r t h y that i n all t h r e e p a s s a g e s
which
c o n c e r n d e s i r e s a n d their c o n t r o l m o s t e x t e n s i v e l y , o n e o f the w r i t e r ' s

fears is that o t h e r s w i l l also o b s e r v e h i s failures or sins.
Sir 18:32-33 g i v e s a d e t a i l e d d e s c r i p t i o n of the d a n g e r s . T h e M S C
v e r s i o n o f 1 8 : 3 2 e x p r e s s e s m o r e c l e a r l y the c o n t r a s t b e t w e e n the first
a n d s e c o n d h a l f o f the v e r s e t h e n G I . W h i l e G I u s e s the t e r m s " g r e a t
l u x u r y " (18:32a) a n d " i m p o v e r i s h e d " (18:32b), M S C a l s o reflects o n the
t e m p o r a r y n a t u r e o f the " p l e a s u r e " (18:32a) o n e enjoys, this w a y m a k
i n g the c o n s e q u e n c e s i n 18:32b ( " d o u b l e s p o v e r t y " ) s e e m e v e n m o r e
severe: a little l u x u r y is n o t w o r t h the great e x p e n s e it i n v o l v e s , w h i c h
is financial ruin. 18:33 c o n t i n u e s the t h e m e a n d a d d s a n o t h e r a s p e c t to
it: self c o n t r o l i n e a t i n g a n d d r i n k i n g ( M S C ) is a l w a y s w i s e , b e c a u s e
g l u t t o n y a n d d r u n k e n n e s s c a n l e a d to p o v e r t y as s e e n i n t h e p r e v i o u s
verse,
253
e s p e c i a l l y w h e n s o m e o n e d o e s n o t h a v e t h e m e a n s to t a k e p a r t
i n feasting. G I h a s a r e f e r e n c e to " b o r r o w e d m o n e y " ( E K 8 a v i a | i o u ) at

the e n d o f 18:33a to intensify the i d e a o f t a k i n g p a r t i n a feast w i t h b o r
r o w e d m o n e y that h a s to b e p a i d b a c k . F o l l o w i n g the c o n n e c t i o n o f
251 See the discussion of Sir 6:l(2)-3(4) and 23:4-6.

252 Cf. again Sir 42:11b.
253 Also cf. Deut 21:20; Prov 20:1; 23:20-21.
162

254
feasting a n d r u i n a t i o n in ( 1 8 : 3 2 - 1 9 : 1 ) , the a u t h o r d r a w s a t t e n t i o n to
another category of dangers of which one should be aware: women,
e s p e c i a l l y the c o m b i n a t i o n of w o m e n a n d w i n e ( " W i n e a n d w o m e n
c a u s e the h e a r t / m i n d to b e c a r e l e s s / r e c k l e s s p ? TPnD ], M S A ; " W i n e
a n d w o m e n will l e a d intelligent m e n astray", GI, 1 9 : 2 a ) .
Consump
tion o f w i n e itself is n o t n e c e s s a r i l y d a n g e r o u s . B e n Sira c o n s i d e r s w i n e
life-giving, if d r u n k in m o d e r a t i o n ; it w a s c r e a t e d to m a k e p e o p l e
h a p p y (31:27-28). F e a s t s that i n c l u d e d r i n k i n g a n d m u s i c h a v e a s i m i l a r
p l a c e in the t h i n k i n g o f the a u t h o r ( 3 2 : 5 - 6 ) . T h e k e y is a l w a y s m o d
eration. T h i s is a l s o clear from Sir 40:20, w h e r e the l o v e o f w i s d o m is
p l a c e d a b o v e w i n e a n d m u s i c . W h a t m a k e s the d r i n k i n g o f w i n e dan
g e r o u s i n Sir 18:30-19:3 is the c o m p a n y o f w o m e n , e s p e c i a l l y m a r r i e d
w o m e n , as attested in Sir 9:9. D r i n k i n g , w o m e n a n d p r o b a b l e s e x u a l
w r o n g d o i n g are a s s o c i a t e d in Sir 9:8-9; 26:8-9. W h i l e G I in Sir 19:2a
s i m p l y states that w i n e a n d w o m e n l e a d (intelligent) m e n astray, M S C
s e e m s to r e v e a l m o r e a b o u t h o w a n d w h y m e n c a n b e l e d astray. A s
w a s n o t e d in c h a p t e r 1 the t e r m tnD c a n h a v e slightly different m e a n
i n g s i n different c o n t e x t s . In Sir 19:2 it i m p l i e s that w i n e m a k e s a p e r s o n
b o i s t e r o u s , or e x c i t e d , a n d at the s a m e t i m e c a r e l e s s or l i g h t - m i n d e d . A
w o m a n c a n stir u p a m a n ' s desire e v e n w i t h o u t w i n e , b u t this effect is
i n c r e a s e d b y the c o n s u m p t i o n o f a l c o h o l that e x c i t e s a m a n , a n d at the
s a m e t i m e m a k e s h i m c a r e l e s s , so in the e n d h e forfeits h i s s e n s e o f
responsibility. H e m a y a p p r o a c h a w o m a n m o r e easily, e s p e c i a l l y if
that w o m a n is i m m o r a l . In this c o n t e x t tnD in itself n e e d n o t h a v e a
s e x u a l c o n n o t a t i o n , b u t c a n c e r t a i n l y d e s c r i b e a b e h a v i o u r that - in the
e n d - results in sin, w h i c h in Sir 19:2 is a m i s c o n d u c t of s e x u a l n a t u r e .
T h e G I text o f Sir 19:2b also refers to the qualities o f the w o m a n in
question, defining h e r as a prostitute ("and w h o j o i n s / c l i n g s to prosti
tutes [KoAAw|ivoc, TTopvcacJ will b e c o m e m o r e r e c k l e s s [ T o A | i n p 6 T p o c J ,
19:2b).
T h e e x p r e s s i o n " w i l l b e c o m e m o r e r e c k l e s s " s e e m s to inten
sify the i d e a r e l a t e d in the M S C v e r s i o n o f 1 9 : 2 a ( " W i n e a n d w o m e n
c a u s e the h e a r t / m i n d to b e c a r e l e s s / r e c k l e s s " ) , b u t in the c o n t e x t o f
prostitutes. T r e n c h a r d ' s r e a d i n g for 19:2b focuses o n the c o n s e q u e n c e s
of c o n s o r t i n g w i t h prostitutes ( " A n d h e w h o clings to prostitutes per1
255
256
257
254 The image of a "workman who is a drunkard" is missing from the Hebrew version
of 19:1 which refers back to the conducts depicted in 18:32-33. It depicts destitution
using the term "stripped bare" (")}r)}7rr, 19:1b).
255 Cf. the call for self control in drinking wine in Sir 31:25-30; see also Prov 20:1, and for
a warning regarding wine and women see Prov 31:3-5; Hos 4:10-12a.
256 Cf. also Sir 49:1.
257 It is not extant in Hebrew.
1
163

258
i s h e s " ) , s i n c e it is m o r e r e l e v a n t to the f o l l o w i n g v e r s e ( 1 9 : 3 ) . 1 9 : 3 a is
e x t a n t o n l y i n G I , a n d M S C f o l l o w s the train o f t h o u g h t w i t h 1 9 : 3 b
( " a n d a f i e r c e / s t r o n g d e s i r e [HtS7
[will d e s t r o y ] its o w n e r " , M S C,
19:3b; " D e c a y a n d w o r m s w i l l inherit h i m , a n d a r e c k l e s s soul/life [ûxn
ToA|irjp&] w i l l b e c a r r i e d off", G I , 19:3). A s o b s e r v e d e a r l i e r i n the d i s c u s
sion, 19:3b w i t h its t e r m HtS7
is a l m o s t the s a m e as Sir 6:3a, w h e r e
the r e s u l t o f f o l l o w i n g o n e ' s d e s i r e s is d e p i c t e d w i t h t h e i m a g e o f a d r y
tree ( d e s t r o y e d b y fire) i n 6 : l ( 2 ) - 3 ( 4 ) .
O n e c a n o n l y s u r m i s e w h a t t h e c o n s e q u e n c e s d e s c r i b e d i n 19:3
i m p l y . If the w o m a n referred to h e r e is n o t m a r r i e d , t h e c o n s e q u e n c e s
m a y b e , again, loss o f o n e ' s p r o p e r t y , a t h o u g h t also e x p r e s s e d i n Sir
9:6, e s p e c i a l l y if t h e p e r s o n i n d e e d a t t e n d s p r o s t i t u t e s r e g u l a r l y as the
G r e e k v e r b KoAAdw s u g g e s t s i n Sir 19:2b. A l t h o u g h t h e text d o e s n o t
a l l u d e to v e n e r e a l d i s e a s e , it c a n n o t b e p r e c l u d e d as a v e r y p l a u s i b l e
result o f the b e h a v i o u r c o n d e m n e d i n 19:2b. This, t o g e t h e r w i t h r e g u l a r
d r i n k i n g , c a n b e d e s t r u c t i v e e n o u g h e v e n to s h o r t e n o n e ' s life. T h i s
c o u l d b e the m o s t l i k e l y c o n s e q u e n c e t h e a u t h o r refers to i n 19:3.
A n o t h e r p o s s i b i l i t y is that the w o m a n i n q u e s t i o n is m a r r i e d . W h i l e
t h e r e are v a r i o u s r e f e r e n c e s to the c o n s e q u e n c e s o f c o n s o r t i n g w i t h a n
a d u l t e r e s s i n P r o v e r b s a n d B e n Sira, a n d m o s t o f t h e s e specify the c o n
s e q u e n c e s as d e a t h ,
its literal m e a n i n g is n o t certain, as h a s b e e n dis
c u s s e d earlier i n this c h a p t e r . W i t h a fair d e g r e e o f certainty, t h e d e a t h
p e n a l t y c a n b e p r e c l u d e d , as it w a s p r o b a b l y n o t i n effect i n B e n S i r a ' s
time.
I n t h e s t o r y a b o u t t h e a d u l t e r e r a n d a d u l t e r e s s i n Sir 2 3 : 1 6 - 2 7
t h e r e is n o a l l u s i o n to it. In t h e c a s e o f t h e a d u l t e r e s s , the p e n a l t y w a s
probably public scourging.
T h e o n l y r e f e r e n c e that m a y a l l u d e to
d e a t h is f o u n d i n P r o v 6:34-35 w h e r e t h e offended h u s b a n d m a y s e e k
revenge instead of compensation.
Sir 18:30-19:3 a g a i n d o e s n o t state e x p l i c i t l y that p a s s i o n s are b a d i n
t h e m s e l v e s . T h e y are d a n g e r o u s if t h e y are e x c e s s i v e a n d l e a d to n e g a
tive c o n s e q u e n c e s . It is n o t e w o r t h y , h o w e v e r , that for the a u t h o r o f
b o t h text v e r s i o n s , p a s s i o n s c a n e a s i l y b e c o m e e x c e s s i v e a n d h a v e n e g a
tive c o n s e q u e n c e s .
260
261
262
258 TRENCHARD, Ben Sira's View, 122 and 283, n. 228.

259 In Isa 56:11ti7D3~^}7refers to dogs with mighty appetite who are compared to Israel's
blind watchmen.
260 Cf. Sir 26:22 (the married woman is "a tower of death"); Prov 2:16-19; 5:5.11-12; 7:27.
164
Sir 2 3 : 4 - 6 is p a r t o f 2 2 : 2 7 - 2 3 : 2 7 , w i t h i n w h i c h 2 2 : 2 7 - 2 3 : 6 c o n s i s t s o f t w o
p r a y e r s : to a v o i d the sins of the t o n g u e ( 2 2 : 2 7 - 2 3 : 1 )
263
a n d t h e sins o f
p a s s i o n (23:2-6). T h e latter is the i m m e d i a t e c o n t e x t o f 2 3 : 4 - 6 . 2 3 : 7 - 1 5 is

a g a i n c o n c e r n e d w i t h t h e h u r t s o n e ' s lips c a n c a u s e . 2 3 : 1 6 - 2 6 is c o n
cerned with sexual wrongdoing, including adultery. Chapter 23 con
c l u d e s w i t h 2 3 : 2 7 w i t h the call to fear the L o r d a n d o b e y h i s c o m
m a n d m e n t s . Beentjes s u g g e s t s that 2 3 : 7 - 1 5 a n d 2 3 : 1 6 - 2 6 are the m o r e
detailed elaborations of 22:27-23:1 and 23:2-6 respectively.
264
He consid
ers the t w o p r a y e r s (22:27-23:1 a n d 23:2-6) to b e parallels o n the b a s i s o f

p a r t i c u l a r e x p r e s s i o n s p r e s e n t i n b o t h . O n e o f t h e m is K u p i e
pearing in 23:1a and 2 3 : 4 a .
265
W i t h i n 23:4-6 b y u s i n g t w o
TTOCTEP
ap
different
w o r d s for d e s i r e (TTi6u|iia, 2 3 : 5 a a n d opeîq, 23:6a), the a u t h o r c o m

b i n e s t w o stichs (23:4b-5 a n d 2 3 : 6 a b ) .
266
Sir 23:4-6
GI
4 O Lord, Father and God of my life,
do not give me haughty eyes (lit. lifting up of eyes) (|iT(opia|i6v 6(J>6aA|iwv)
5 and turn desire/passion (TTi6u|iiav) away from me,
6 let neither gluttony (lit. longing of the belly) (KOIAIOCC, opeîc,) nor sexual
intercourse (auvouaiaaiioc,) take hold of me,
and do not surrender me to a shameless soul/life (ûxtj &vai8l).
Sir 2 3 : 4 a w i t h i n the p r a y e r to a v o i d the sins o f p a s s i o n (23:4-6) is also
the a n s w e r to t h e d i s t r e s s i n g q u e s t i o n s o f 2 3 : 2 - 4 , as 2 3 : 1 a is the a n s w e r
267
to the q u e s t i o n o f 22:27.
T h e s e q u e s t i o n s are g r e a t c o n c e r n s for B e n
Sira. T h e i n t e n s i t y o f d e s i r e i n g e n e r a l is d e s c r i b e d i n Sir 6:3 as " f i e r c e "

(mi7), a n d the w h o l e o f Sir 6 : l ( 2 ) - 3 ( 4 ) a n d Sir 18:30-19:3, t o g e t h e r w i t h
2 3 : 4 - 6 , b e t r a y that d e s i r e s a n d e s p e c i a l l y c o n t r o l l i n g t h e m , w e r e s e r i o u s
i s s u e s for the a u t h o r . 23:2-6 i m p l i e s that the o n l y w a y to a v o i d sin b y
p u r s u i n g t h e s e d e s i r e s is w i t h the h e l p o f G o d : it is b e y o n d t h e ability
a n d c o n t r o l o f the p e r s o n . T h i s e x p l a i n s w h y B e n Sira a d d r e s s e s t h e
L o r d as F a t h e r in b o t h 2 3 : 1 a a n d 2 3 : 4 a as a n e x p r e s s i o n o f c o n f i d e n c e
263 The concept of "falling" appears in 22:27 regarding one's tounge.

264 BEENTJES, "Sirach 22:27 - 23:6 in zijn Context," 144-151.
265 Both 22:27a and 23:2a start with T i g . Their second halves continue with KCXI (22:27b
and 23:2b). The term i v a |ir) is used in both 22:27cd and 23:2c-3. Finally |ir) intro
duces both 23:lbc and 23:4b-6. BEENTJES, " Sirach 22:27 - 23:6 in zijn Context," 145.
266 REITERER, "Gott, Vater und Herr," 156.
267 See also REITERER, "Gott, Vater und Herr," 147.
165
and trust.
268
T h e t e r m s " M a s t e r o f m y life" (23:1a) a n d " G o d o f m y life"
(23:4a) s e e m to c o n f i r m this idea: o n l y G o d r e a l l y k n o w s the life a n d

c o n c e r n s o f the a u t h o r ; o n l y H e c a n h e l p .
T h e d e t a i l e d list of v a r i o u s h u m a n d e s i r e s a n d their
symptoms
(23:4b-6) a n d the a n x i e t y n o t to b e c o n t r o l l e d b y t h e m r e s e m b l e the

Cynic and Stoic ideal.
269
T h i s list i n c l u d e s h a u g h t y e y e s (lit. lifting u p o f
e y e s ) ( v e r s e 4 b ) , p a s s i o n / d e s i r e (verse 5 ) , g l u t t o n y a n d s e x u a l inter
c o u r s e (verse 6a) a n d s h a m e l e s s s o u l (verse 6 b ) .
T h e h a u g h t y e y e s ( | i T w p i a | i d v 6(|)6aA|id)v) i n 2 3 : 4 b is u s e d n o t w i t h
the m e a n i n g " a r r o g a n t " as i n Isa 2 : 1 1 ; 5:15; P s 130:1 a n d P r o v 2 1 : 4 .
270
In
the light o f the c o n t e x t o f 23:4-6 the t e r m " h a u g h t y e y e s " s h o u l d b e

i n t e r p r e t e d as the l o o k o f a p e r s o n w h o h a s ( i l l e g i t i m a t e ) s e x u a l p a s s i o n
in h i s heart, as i n Sir 2 6 : 9 ; G e n 3 9 : 7 a n d P r o v 6:25. T h i s l o o k m a y b e the
first s t e p i n a l l u r i n g s o m e o n e , or b e i n g a l l u r e d b y s o m e o n e . T h e c o n
n e c t i o n b e t w e e n e y e s or sight a n d d e s i r e is n o t e d i n c h a p t e r 2 .
2 7 1
T h e w o r d TTi6u|iia is f r e q u e n t l y u s e d for " d e s i r e " or " p a s s i o n " i n

the L X X ,
2 7 2
i n c l u d i n g w i s d o m w r i t i n g s . It d e n o t e s a v a r i e t y o f h u m a n
w a n t s , w i s h e s , or c r a v i n g s w i t h o u t intrinsic m o r a l v a l u a t i o n . W h e t h e r
it is u s e d i n a n e u t r a l , p o s i t i v e or n e g a t i v e s e n s e d e p e n d s u s u a l l y o n the
contexts.
273
H u m a n d e s i r e s are G o d - g i v e n , a n d their p u r s u i t b e c o m e s
sinful w h e n G o d ' s w i l l is i g n o r e d a n d the d e s i r e is u n c o n t r o l l e d .
274
Ig
n o r i n g G o d ' s w i l l i n the s e x u a l c o n t e x t c a n also m e a n that t h e object o f

d e s i r e is f o r b i d d e n . I n Sir 2 3 : 5 TTi6u|iia is m o s t p r o b a b l y u s e d i n a s e x
u a l c o n t e x t . It is e m p l o y e d also i n Sir 3:29; 5:2 (in a s e x u a l s e n s e ) ; 6 : 3 7 ;
275
14:14; 1 6 : 1 ; 18:30-31 (in a s e x u a l s e n s e a m o n g o t h e r s ) ; 2 0 : 4 (in a s e x u a l

sense); 2 4 : 1 9
2 7 6
a n d 3 6 : 2 2 ( 2 7 ) . A s the last p a s s a g e refers to a g o o d wife,
i n p a r t i c u l a r to h e r b e a u t y that s u r p a s s e s all d e s i r e , it m a y b e t a k e n as a
sexual reference.
268 God appears as Father in Sir 51:10; Prov 3:12; Wis 2:13.16; 14:3; Isa 63:16; 64:8; Jer
3:19; 31:9; Hos 11:1; Mai 1:6; 2:10.
269 ERON, "'Women Have Mastery'," 53.
270 Isa 5:15 and Ps 130:1 employ different forms of the same term as in Sir 23:4b.
271 See the discussion of 26:7-12.
272 In the Decalogue in Exod 20:17 ("you shall not covet your neighbor's wife"), Deut
5:21 ("neither shall you covet your neighbor's wife"), O U K TTi0i>|irjaig translates
IQnn tf? in both cases; cf. LOADER, Septuagint, 10.
273 HERZOG, "Desire," 929.
274 HERZOG, "Desire," 929.
275 It is about desiring wisdom. However, in the context of 6:18-37, which has references
of sexual nature, "desire" may also be used in a sexual sense here.
276 Similarly to Sir 6:37, in the context of the author's wisdom poems, it can be taken as a
sexual reference.
166
The t e r m KOiAiaq opeîq (23:6a) literally m e a n s t h e l o n g i n g o f the

b e l l y , a n d if u s e d i n a n e g a t i v e c o n t e x t as h e r e it refers to a n o t h e r sin:
g l u t t o n y or e a t i n g b e y o n d c o n t r o l , or the d e s i r e to d o so.
The w o r d ouvouoiao\idq
(23:6a) d e n o t e s " s e x u a l i n t e r c o u r s e " . A p a r t
f r o m Sir 2 3 : 6 a a n o t h e r o c c u r r e n c e is i n the later 4 M a c c 2:3, a w o r k that
is d a t e d b e t w e e n t h e 1 c e n t u r y B . C . E . a n d 1 c e n t u r y C . E . S o m e o f the
s t
s t
t h o u g h t s o f Stoic p h i l o s o p h y s e e m reflected in 4 M a c c a b e e s , a w o r k
w h i c h is v e r y m u c h c o n c e r n e d w i t h d e s i r e s a n d t h e s u p r e m a c y o f
r e a s o n o v e r t h e m . T h e p a s s a g e i n w h i c h ouvouoiao\idq
appears praises
J o s e p h b e c a u s e h e c o n t r o l l e d h i s s e x u a l d e s i r e ( 4 M a c c 2:3). L a t e r i n t h e
c h a p t e r w e r e a d that r e a s o n is a b l e to c o n t r o l n o t o n l y s e x u a l b u t all
d e s i r e s ( 4 M a c c 2:4-6). T h e A r a m a i c L e v i D o c u m e n t 6:3 / 16 m e n t i o n s
a u v o u a i a q i o u i n r e l a t i o n to " i m p u r i t y " (HKQ1D, & K a 6 a p a i a g ) a n d
" s e x u a l i m m o r a l i t y " / " w r o n g d o i n g " (HUt, T T o p v e i a q ) .
It w o u l d b e difficult to i m a g i n e that the a u t h o r rejects s e x u a l inter
c o u r s e as s u c h . It is p r o b a b l e that h e p r a y s that s e x u a l i n t e r c o u r s e a n d
t h e d e s i r e for it d o e s n o t t a k e h i m o v e r or b e c o m e a n o b s e s s i o n .
T h e w o r d avaiSrfe m e a n s " s h a m e l e s s " a n d it is c l o s e l y r e l a t e d to
a v a i S e i a , l a c k o f sensitivity to w h a t is p r o p e r or s h a m e l e s s . It is w i d e l y
u s e d i n w i s d o m w r i t i n g s . In t w o o u t o f the four o c c u r r e n c e s i n S i r a c h
(23:6; 2 5 : 2 2 ; 2 6 : 1 1 ; 4 0 : 3 0 ) it a p p e a r s in a s e x u a l c o n t e x t . A p a r t f r o m Sir
23:6 it d e s c r i b e s the b e h a v i o u r (in p a r t i c u l a r t h e e y e s ) o f the a d u l t e r o u s
w o m a n (26:11). P r o v 7:13 u s e s it o f the a d u l t e r e s s ( " i m p u d e n t f a c e " ) .
The t e r m 4>uxrj a v a i S e i m a y m e a n " a s h a m e l e s s s o u l " . I n this s e n s e t h e
" h a u g h t y e y e s " o f Sir 23:4b m a y a l s o reflect to the o u t s i d e w h a t is in
s i d e o n e ' s heart. If i n t e r p r e t e d i n a b r o a d e r s e n s e as " s h a m e l e s s life",
ûxtl d v a i S e i m a y d e s c r i b e the life o f the p e r s o n w h o c o n s t a n t l y p u r
s u e s illicit desires. C o n v e r s e l y , it m a y also m e a n that o n l y illicit d e s i r e s
c a u s e a n x i e t y . T h o s e c h a n n e l l e d i n t o the right d i r e c t i o n m a y not.
T h e first a n d greatest c o n c e r n i n the p r a y e r (Sir 23:4-6) a n d i n its
c o n t e x t is the fear o f falling into the c o n t r o l o f desires, to b e g i v e n o v e r
to t h e m .
H o w e v e r , a n o t h e r a s p e c t m a y b e a d d e d ; the sins that are t h e
c o n s e q u e n c e s o f t h e u n c o n t r o l l e d d e s i r e s m a y b e o b s e r v e d b y others as
w e l l (23:3). T h i s t h o u g h t is c h a r a c t e r i s t i c o f the writer. B e c o m i n g a b y
w o r d or l a u g h i n g - s t o c k to o t h e r s ( e s p e c i a l l y to the e n e m i e s ) is also o n e
of the s a g e ' s r e c u r r i n g f e a r s .
E v e n t h o u g h the a u t h o r s e e m s to h a v e
f o u n d the a n s w e r to h i s c o n c e r n s i n the f o r m o f a p r a y e r i n 23:6, i n the
277
278
279
280
277 LOADER, Enoch, Levi, and Jubilees, 96-97.

278 In Prov 21:29; 25:23 and Eccl 8:1 the context is not sexual.
279 ELLIS, Paul and Ancient Views of Sexual Desire, 50.

280
See also Sir 6:4; 4 2 : l l b c d .
167
Conclusion
f o l l o w i n g v e r s e s h e calls the r e a d e r s to b e c a u t i o u s in o r d e r to a v o i d the

sins o f the lips (Sir 23:7-15) a n d a g a i n the d a n g e r o f desires (23:16-26).
Beentjes
a r g u e s that the c l o s i n g line (23:27) w h i c h functions as the
c o n c l u s i o n of 22:27-23:27, is p r e p a r e d b y the f o r m u l a TTOCISclav ootyiaq
in Sir 23:2b. T h i s c o n f i r m s the i d e a that w i s d o m a n d t h e fear o f the L o r d
are n e c e s s a r y to a v o i d falling into the c o n t r o l o f desires, a n d also that
w i s d o m a n d the fear o f the L o r d s h o u l d b e the o n l y c o n t r o l l i n g p o w e r s
in the life o f the w i s e . A s p o i n t e d out earlier, the c o u n s e l s in c h a p t e r 2 3
a n d e s p e c i a l l y the a d m o n i t i o n to fear the L o r d a n d o b e y his c o m
m a n d m e n t s in 23:27, as the c o n c l u s i o n o f the first 2 3 c h a p t e r s o f the
b o o k , m a y also s u g g e s t that a p e r s o n is o n l y p r e p a r e d for the praise o f
w i s d o m (Sirach 2 4 ) w h e n free from s i n s . A g a i n , Sir 23:4-6 d o e s n o t
c o n d e m n s e x u a l desires per se; o n the o n e h a n d it i m p l i e s that desires
s h o u l d n o t b e e x c e s s i v e c o n t r o l l i n g o n e ' s life, o n the other, it w a r n s
against h a v i n g illicit desires.
281
282
4.4 Conclusion
In the p a s s a g e s r e g a r d i n g a d u l t e r y a n d p r o s t i t u t i o n the s t u d e n t s are
d i s c o u r a g e d from a s s o c i a t i n g b o t h w i t h o r d i n a r y prostitutes a n d m a r
ried w o m e n . T h e c o m m e n t s o n the " s t r a n g e w o m a n " in (9:3; 41:20b)
p r o b a b l y refer to o r d i n a r y prostitutes a n d it is likely that the a u t h o r ' s
c o n c e r n is n o t i n t e r m a r r i a g e . T h i s s e e m s to b e c o n f i r m e d in the p a s s a g e
d e a l i n g w i t h the sin o f K i n g S o l o m o n (Sir 47:19-21).
It is n o t e w o r t h y that B e n Sira h a s s a y i n g s o n adulterers (23:18-21),
n o t o n l y o n a d u l t e r e s s e s (23:22-26). T h e c o n s e q u e n c e s o f a d u l t e r y
c o m m i t t e d b y a w o m a n , h o w e v e r , s e e m to b e m o r e s e v e r e a n d their
d e s c r i p t i o n r e c e i v e s m o r e attention. O n e o f the r e a s o n s b e h i n d it m a y
b e that a n unfaithful w o m a n m a y b r i n g c h i l d r e n into the family, w h i c h
are n o t rightful heirs o f the h u s b a n d (23:22-26, a n d p o s s i b l y 2 6 : 1 9 - 2 1 ) .
T h e latter p a s s a g e o n the s e l e c t i o n o f a suitable wife places a n e m p h a s i s
n o t o n the s e x u a l satisfaction itself w i t h i n a licit relationship, b u t o n
l e g i t i m a t e offspring. O t h e r d e s c r i p t i o n s o f g o o d m a r r i a g e s w h i c h d o
n o t refer to p r o c r e a t i o n d e m o n s t r a t e that s e x is n o t n e g a t i v e a n d c a n b e
e n j o y e d in itself (esp. 26:13a a n d 36:22[27]).
T h e w a r n i n g s a g a i n s t c o n s o r t i n g w i t h prostitutes, v i r g i n s / y o u n g
w o m e n , or o n e ' s o w n m a i d s e r v a n t (9:3.4.5.6-7; 41:20b.21c.22ab) s e e m to
r e p r e s e n t a n e w d e v e l o p m e n t c o m p a r e d w i t h w h a t M o s a i c l a w re-
281 BEENTJES, " Sirach 22:27 - 23:6 in zijn Context," 150.

282 GILBERT, "Prayer in Ben Sira," 126-127.
168
quires. T h e m o t i v a t i o n b e h i n d t h e s e i n s t r u c t i o n s m a y either i m p l y that

the a u t h o r a p p l i e s h i g h e r ethical s t a n d a r d s a c c o r d i n g to w h i c h s e x u a l
i n t e r c o u r s e is o n l y p e r m i t t e d or a p p r o v e d b e t w e e n h u s b a n d a n d wife,
or reflects the s a g e ' s e u d a e m o n i s t i c v i e w . In the latter case the focus is
o n the a v o i d a n c e o f c o n s e q u e n c e s , s u c h as fines, p u n i s h m e n t s , financial
ruination, a n d self-destructive life-style. T h e fear o f s o m e o f t h e s e c o n
s e q u e n c e s m a y p l a y a role in the s a y i n g s o n a d u l t e r y as w e l l (9:8-9).
T h e a n x i e t y that t h r o u g h s e x u a l i t y a m a n m a y c o m e u n d e r the c o n t r o l
of a w o m a n , w h o o t h e r w i s e in s o c i e t y is c o n s i d e r e d "inferior", also
finds e x p r e s s i o n s ( p o s s i b l y e v e n in 9:2 r e g a r d i n g m a r r i a g e ) . A d u l t e r o u s
w o m e n w i t h their illicit s e x u a l c o n d u c t n o t o n l y b r i n g s h a m e to the
m e n r e s p o n s i b l e for their s e x u a l i t y b u t m a y also a p p e a r to b e in c o n
trol. I n m a n y c a s e s p e r h a p s this is w h y t h e y are c a l l e d w i c k e d w h e n the
a u t h o r d o e s n o t specify w h a t h e m e a n s b y the w i c k e d n e s s / e v i l o f
w o m e n . S o m e t i m e s the m o t i v a t i o n b e h i n d the t e a c h i n g s a g a i n s t prosti
t u t i o n a n d / o r a d u l t e r y m a y b e to r e m a i n a u t o n o m o u s , in c o n t r o l a n d
n o t let w o m e n g a i n c o n t r o l o v e r m e n .
Self-control is also the c o n c e r n o f p a s s a g e s r e g a r d i n g u n r u l e d p a s
sions (Sir 6 : l [ 2 ] - 3 [ 4 ] ; 18:30-19:3; 23:4-6). T h e s e i m p l y that d e s i r e in itself
is n o t s o m e t h i n g w r o n g . It is the s o u r c e o f d a n g e r o n l y w h e n it is illicit,
e x c e s s i v e a n d c o n t r o l s the life o f a p e r s o n .
Chapter 5
Wisdom poems
T h a t w i s d o m is o n e o f the p r i m a r y t h e m e s i n B e n S i r a ' s b o o k c a n n o t b e
d i s p u t e d . H o w e v e r , the r e a d e r s o f h i s w o r k w i l l d i s c o v e r t w o t y p e s o f
w i s d o m p o e m s w i t h s u b s t a n t i a l differences b e t w e e n t h e m . I n the six
p o e m s that s e e m to h a v e a n i m p o r t a n t r o l e i n s t r u c t u r i n g the b o o k (Sir
1:1-10; 4:11-19; 6:18-37; 14:20-15:10; c h a p t e r 2 4 ; 5 1 : 1 3 - 3 0 ) , t h e a u t h o r
p r o v i d e s a f u n d a m e n t a l d e s c r i p t i o n o f w i s d o m as a p e r s o n i f i e d f e m a l e
figure, w h o s e activities are s i m i l a r to t h o s e o f h u m a n s . I n t h e s e p a s
s a g e s the e m p h a s i s is o n the s t u d e n t ' s life l o n g s e a r c h for or r e l a t i o n
w i t h w i s d o m , w h o , at the s a m e t i m e , is G o d ' s gift. T h e s e c o n d t y p e o f
w i s d o m p o e m s (Sir 18:27-29; 19:20-24; 2 0 : 2 7 - 3 1 ; 2 1 : 1 2 - 2 8 ; 2 4 : 2 3 - 3 4 ;
3 7 : 1 6 - 2 6 ; 3 8 : 2 4 - 3 9 : 1 4 ) , in w h i c h w i s d o m is n o t p e r s o n i f i e d , d e a l w i t h the
significant r o l e o f a p p l i e d or p r a c t i c a l w i s d o m as c o n c r e t e m a n i f e s t a
t i o n i n o n e ' s c o n d u c t o f life, o n e ' s d e c i s i o n s a n d a t t i t u d e s .
A s o u r m a i n interest h e r e lies i n the d e p i c t i o n s o f p u r s u i t for w i s
d o m , the b a s i c texts to b e d i s c u s s e d are Sir 1:1-10; 4:11-19; 6:18-31;
14:20-15:10; 2 4 : 1 - 2 2 ; 5 1 : 1 3 - 3 0 , i n r e l a t i o n to e s p e c i a l l y J o b 2 8 ; P r o v e r b s 8;
a n d also to W i s d o m 7-9 a n d B a r 3:9-4:4. Sir 1:1-10 may o n l y h a v e o n e
p o s s i b l e s e x u a l allusion. H o w e v e r , s i n c e it s e r v e s as a n i n t r o d u c t i o n to
t h r e e o f the m a i n t h e m e s o f the w h o l e b o o k , i.e. the fear o f the L o r d is
w i s d o m , the o r i g i n of w i s d o m is from G o d , a n d w i s d o m is w i t h G o d
forever, it is n e c e s s a r y to a d d r e s s it at least briefly. W h i l e different to
s o m e extent, t h e s e p o e m s are r e l a t e d to o t h e r w i s d o m p o e m s o f S e c o n d
T e m p l e J u d a i s m , a n d a n a l y s i s o f s u c h p o e m s w i l l tell u s w h a t c o n t r i b u
t i o n B e n S i r a / S i r a c h m a d e to the e x i s t i n g t r a d i t i o n o f f e m i n i n e p e r s o n i
fication o f w i s d o m , i n c l u d i n g s e x u a l e l e m e n t s . A s w i l l b e d e m o n
strated, t h e a u t h o r ' s v i e w o n s e x u a l i t y i n t h e s e p o e m s , at least i n s o m e
a s p e c t s , s e e m s to b e v e r y different f r o m o t h e r c o m m e n t s p e r t a i n i n g to
s e x u a l i t y w i t h i n the b o o k .
P e r s o n i f i c a t i o n is a k n o w n literary d e v i c e i n the H e b r e w B i b l e . T h e
s a m e is true o f the p e r s o n i f i c a t i o n o f w i s d o m . W h i l e d i s c u s s i o n o f the
1
See REITERER, "Das Verhaltnis der TiDDU zur m i D , " 105-106, who distinguishes
these two categories of wisdom as Grundlagenweisheit and Angewandte
Weisheit.
See e.g. Pss 85:11; 89:14; 97:2b; Prov 20:1a; 23:31; cf. also MURPHY, The Tree of Life,
133.
Wisdom poems
170
o r i g i n o f a p e r s o n i f i e d f e m a l e w i s d o m figure i n o t h e r N e a r - E a s t e r n
w i s d o m t r a d i t i o n s lies b e y o n d the s c o p e o f this thesis, it is w i d e l y
a g r e e d that t h e p h e n o m e n o n is n o t u n i q u e to Israelite w i s d o m tradi
t i o n . S i n n o t t o b s e r v e s that r e g a r d l e s s o f the b a c k g r o u n d s h e n o w ap
p e a r s " i n d i g e n o u s to h e r biblical s e t t i n g s " , a n d that a s p e a k i n g figure
of p e r s o n i f i e d w i s d o m s e e m s to b e a u n i q u e l y Israelite c h a r a c t e r i s t i c .
S i m i l a r l y , the m o r e g e n e r a l i s s u e o f w h e t h e r L a d y W i s d o m is a f o r m o f
h y p o s t a s i s , a m y t h or s i m p l y a literary d e v i c e u s e d in o r d e r to capti
vate the readers' attention with a vivid poetic language using symbols,
m e t a p h o r s , s i m i l e s , r h y m e s , p a r a l l e l s a n d repetition, is n o t o u r focus
here.
3
The q u e s t i o n s that c a n n o t b e o v e r l o o k e d h e r e are: (1) w h a t r e l a t i o n

the a u t h o r s o f the w i s d o m p o e m s h a v e w i t h L a d y W i s d o m ; (2) w h a t
i m a g e s t h e y u s e to d e s c r i b e this r e l a t i o n s h i p ; a n d (3) i n particular, w h a t
t h e y tell u s a b o u t attitudes t o w a r d s s e x u a l i t y . I n t h e d i s c u s s i o n w i s d o m
is d e s i g n a t e d " s h e " or " h e r " w h e n t h e focus is o n p e r s o n i f i c a t i o n
w i t h i n the p o e m s . I n e v e r y o t h e r c a s e w i s d o m is d e s i g n a t e d "it".
Sir 1:1-10
GI
1 All wisdom is from the Lord,
and is with him forever.
2 The sand of the sea and the drops of rain,
and the days of eternity who can number?
3 The height of heaven and the breadth of the earth,
and the abyss and wisdom who can explore?
4 Before all things wisdom has been created
and understanding of prudence is from eternity.
8
4
5
6
7
8
For the origin of personified female wisdom figure, see WHYBRAY, Wisdom in
Proverbs, 7,15-32, 53-107; SCHROER, Wisdom has Built Her House, 1-7; LANG, Wisdom
and the Book of Proverbs, 126-136; MURPHY, The Tree of Life, 137, 152-175; CONZELMANN, ' T h e Mother of Wisdom," 230-243; KLOPPENBORG, "Isis and Sophia," 5784; SINNOTT, Personification, 6-7, 52-87.
SINNOTT, Personification, 16.
For various opinions on the question see MURPHY, The Tree of Life, 133-149; LANG,
Wisdom and the Book of Proverbs, 136-146; SCHROER, Wisdom has Built Her House, 1618; CONZELMANN, "The Mother of Wisdom," 230-243; SINNOTT, Personification,
13-24.
For 1:4 cf. WRIGHT, "Sirach: Introduction and Translation," 720.
171
Wisdom poems
GII
5 The fountain of wisdom is God's word in the highest,
and her ways are everlasting commandments.
GI
6 To whom has wisdom's root been revealed
and who knew her great deeds (navoupyeuiicrra)?
GII
7 Wisdom's knowledge - to whom was it manifested?
and her great experience - who has understood it?
10
GI
8 There is one wise, greatly formidable,
seated on his throne.
9 The Lord, he created her,
and he saw and enumerated her,
and poured her forth on all his works,
10 among all flesh according to his giving,
and gave (lit. provided) her abundantly to those who love him.
11
12
GII
lOcd Love of the Lord is esteemed wisdom
but to whomever he appears, he apportions her that they may see him.
Sir 1:1-10 i n t r o d u c e s the i s s u e o f the o r i g i n o f w i s d o m , b e f o r e t a k i n g u p
a n o t h e r o n e o f the m a i n t h e m e s i n t h e b o o k i n Sir 1:11-30: the fear o f the
L o r d is w i s d o m . T h e o p e n i n g v e r s e i m m e d i a t e l y , t h o u g h partially,
a n s w e r s the q u e s t i o n that is r a i s e d i n J o b 2 8 : 1 2 ( " B u t w h e r e shall w i s
d o m b e f o u n d ? A n d w h e r e is the p l a c e o f u n d e r s t a n d i n g ? " ) . T h e an
s w e r is s t r a i g h t f o r w a r d : " A l l w i s d o m is f r o m the L o r d , a n d is w i t h h i m
f o r e v e r " (Sir 1:1). A r e l a t e d i d e a a p p e a r s a l s o i n W i s 8:3 a n d i n 9:9a.
A l t h o u g h B a r u c h is s i m i l a r to J o b 2 8 i n that t h e y b o t h d e c l a r e that o n l y
G o d k n o w s w h e r e w i s d o m is, the f o r m e r h a s a n i n t e r e s t i n g d e v e l o p
m e n t c o m p a r e d w i t h the latter r e g a r d i n g t h e w h e r e a b o u t s o f w i s d o m ,
w h e n it states: w i s d o m h a s b e e n g i v e n to J a c o b / I s r a e l ( B a r 3 : 3 7 - 4 : 2 ) . I n
this B a r 3:37-4:2 is s i m i l a r to S i r a c h 2 4 .
13
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 136-137, suggest "her subtleties"
(rPft")}7ft) in 1:6b, since behind the word TT(xvoupyU|i(XTa in the only other occurrence
in Sir 42:18 stands DiTfmStt) (MS B, or DiTfnStt) in M S M); cf. also Sir 51:20d(19f) in
llQ5/llQPs .
For 1:7b cf. WRIGHT, "Sirach: Introduction and Translation," 720.
For l:9ab cf. WRIGHT, "Sirach: Introduction and Translation," 720.
For 1:10a cf. WRIGHT, "Sirach: Introduction and Translation," 720.
See also MURPHY, The Tree of Life, 141.
a
10
11
12
13
172
Wisdom poems
A s it is i m p o s s i b l e to n u m b e r t h e s a n d o f t h e s e a a n d the d r o p s of
the r a i n a n d to f a t h o m the a b y s s (Sir 1:2-3), it is e q u a l l y i m p o s s i b l e to
k n o w a n d p o s s e s s w i s d o m , u n l e s s s h e is t h e gift o f G o d , e s p e c i a l l y
b e c a u s e s h e w a s c r e a t e d b e f o r e all t h i n g s (1:4a) from e t e r n i t y (1:4b).
W i s d o m h e r s e l f c l a i m s to b e the first o f G o d ' s w o r k i n P r o v 8:22 a n d to
h a v e h e r o r i g i n s i n e t e r n i t y ( P r o v 8:23). W i s d o m i n the G I I text o f Sir 1:5
is l i n k e d w i t h the w o r d of G o d a n d the e v e r l a s t i n g c o m m a n d m e n t s , i.e.
i n r e f e r e n c e to the T o r a h .
Sir 1:6 reads: " T o w h o m h a s w i s d o m ' s r o o t b e e n r e v e a l e d a n d w h o
k n e w h e r great d e e d s (TTavoupyU|i(rra)?". S k e h a n / D i L e i l a s u g g e s t that
it is p o s s i b l e that b e h i n d TTavoupyeuiiorra ("great d e e d s " ) the H e b r e w
m a y h a v e r e a d t h e t e r m rPB")S7B. T h e latter is also u s e d i n 2 C h r 2 8 : 1 5
to d e n o t e " n a k e d n e s s " . T h e m u t i l a t e d text o f Sir
51:20d(19f)
( H Q 5 / H Q P s ) e m p l o y s rTB"l}7[], w h i c h p r o b a b l y c o m e s f r o m Dl"li7, D I P
( " n a k e d " , " u n d r e s s e d " ) a n d i n the c o n t e x t d e n o t e s " n a k e d n e s s " ( " a n d
h e r secrets [lit. n a k e d n e s s ] I c a m e to k n o w " ) . T h e latter s t a t e m e n t , s i m i
larly to Sir 1:6b, c o n c e r n s t h e r e l a t i o n s h i p b e t w e e n t h e a u t h o r a n d w i s
d o m p e r s o n i f i e d , a n d h a s s e x u a l c o n n o t a t i o n s as w i l l b e s h o w n later i n
this c h a p t e r . If w e a s s u m e that the H e b r e w o f Sir 1:6b r e a d " a n d w h o
k n e w h e r n a k e d n e s s " , t h e n this c o m m e n t , h o w e v e r isolated, w o u l d
a l r e a d y e x h i b i t s o m e o f the c h a r a c t e r i s t i c s o f the d e s c r i p t i o n o f the au
thor's r e l a t i o n s h i p w i t h w i s d o m , w h i c h is f r e q u e n t l y d e p i c t e d as a l o v e
affair i n the p o e m s .
A n o t h e r r o o t that d e s e r v e s a t t e n t i o n is D")S7 w h i c h m e a n s a m o n g
o t h e r s " t o b e crafty", " t o b e s h r e w d " , " t o b e p r u d e n t "
= "crafti
n e s s " , nQ"li7 = " p r u d e n c e " ) a n d its v a r i o u s f o r m s are f r e q u e n t l y trans
l a t e d w i t h TTavoupyuo|iai/TTavoupyoq/TTavoupyia, w h i c h c a n m e a n " t o
b e c u n n i n g / c l e v e r " , " c r a f t y " , " c a p a b i l i t y for e v e r y w o r k " , " c r a f t i n e s s " ,
" t r i c k e r y " (Josh 9:4; I S a m 2 3 : 2 2 ; J o b 5:12; P r o v 1:4; 8:5; 12:16; 13:16;
14:8.15.18; 15:5; 19:25; 2 2 : 3 ; 2 7 : 1 2 ; Sir 6:32). I n Sir 4 2 : 1 8 TTavoupyeuâcnv
n
(from T T a v o u p y e u | i a ) translates Dn Q1"li7Q ( M S B ; DrPB")S7B i n M S M ) from
"PS?, D"IS7 ( " n a k e d " , " u n d r e s s e d " ) , b u t w i t h o u t a s e x u a l c o n n o t a t i o n i n
the s e n s e " t h e i r s e c r e t s " . E v e n if Sir 1:6 d o e s n o t h a v e a s e x u a l c o n n o t a
tion, t h e r e a d i n g " s e c r e t s " still c a n b e a s s u m e d b e h i n d TTavoupyeuiiorra
p e r h a p s m o r e so t h a n " c r a f t i n e s s " s i n c e the latter (D")S7) is m a i n l y trans
lated
with
TTavoupyuo|iai/TTavoupyoq/TTavoupyia a n d
not
with
TTavoupyeu|ia i n the p a s s a g e s listed a b o v e .
14
15
16
17
14
15
16
17
BEENTJES, "'Full Wisdom is from the L o r d ' / ' 145.

See the footnote on the text. TT(xvoupyU|i(XTa is used in Jdt 11:8.
See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575.
I thank Professor Benjamin Wright for drawing my attention to this root in his exam
iner's report.
Wisdom poems
The
emphasis
wisdom.
from
1 8
173
o f S i r l : 8 - 9 a b is t h a t
only God
can
understand
C o m p a r e d to J o b 2 8 , w h e r e w i s d o m s e e m s to b e d i s t i n c t
the created w o r l d
(28:14),
19
S i r 1:1-10 is m o r e p o s i t i v e , s i n c e
w i s d o m is n o t d i s t i n c t f r o m t h e c r e a t i o n , b u t p o u r e d u p o n all G o d ' s
works
(1:9c), s h e is a m o n g
universal
character
of
all flesh (1:10a).
wisdom
is
reflected
O n the one h a n d
in
that
she
a b u n d a n t l y to all w h o l o v e G o d , n o t o n l y to I s r a e l ( l : 1 0 a b ) .
is
2 0
the
given
O n the
o t h e r , 1:10b ( " a n d g a v e [lit. p r o v i d e d ] h e r a b u n d a n t l y to t h o s e w h o

love
him"), together
with
1:26 ( " I f y o u
desire
wisdom,
keep
the
c o m m a n d m e n t s , and the L o r d will lavish her u p o n y o u " ) suggests that

B e n S i r a ' s i d e a s o n w i s d o m a r e f i r m l y e m b e d d e d i n t h e faith o f h i s
people.
21
l : 9 c - 1 0 a b n o t o n l y p r o v i d e s t h e a n s w e r to t h e q u e s t i o n i n J o b
2 8 : 1 2 , b u t a l s o to t h e q u e s t i o n o f Sir 1:6.
22
1:6-10 i m p l i e s t h a t w i s d o m
a n d h e r " g r e a t d e e d s " (TTavoupyeuiiorra) a r e r e v e a l e d t o t h e s a g e a n d to

others like h i m .
2 3
Sir 1:1-10 d o e s n o t b e t r a y m u c h a b o u t t h e a t t i t u d e o f t h e
author
t o w a r d s s e x u a l i t y . E v e n if, as s u g g e s t e d a b o v e , w e a s s u m e t h e w o r d
rPB")S7B ( " h e r n a k e d n e s s " ) b e h i n d TTavoupyeuiiorra i n 1:6b, it w o u l d b e
o n l y a n i s o l a t e d r e f e r e n c e to t h e r e l a t i o n s h i p , r e m i n i s c e n t o f a l o v e affair b e t w e e n w i s d o m a n d h e r f o l l o w e r , t h a t is d e p i c t e d i n s o m e o f t h e
18
19
20
21
22
23
Wisdom's essence as created being is highlighted again in 1:9, where the use of
^r|pi0|ir|av creates an inclusio with âpi0|ifpi in 1:2b, emphasizing that wisdom
exclusively belongs to God's domain; see BEENTJES, "Full Wisdom is from the
Lord," 143.
MURPHY, The Tree of Life, 134-135.
REITERER, "Das Verhaltnis der UWDU zur mm," 107.
STADELMANN, Ben Sira als Schriftgelehrter, 299-300. See also Sir l:10cd (witnessed
in GII), which repeats some of the ideas of l:10ab and adds that it is through wisdom
that humans may see God; also Sir 1:14.16.18.20.27; 19:20; 21:11; 32:14. GOERING,
Wisdom's Root Revealed, 21-24, 78-102, distinguishes between two apportionments of
wisdom. God "poured out" the first allocation of wisdom upon all his creation, in
cluding all humans (in Goering's work Sir l:9c-10a appears as l:9b-10a on pages 2 1 24, while in Appendix A on pages 254-255, as l:9c-10a). The second allotment of
wisdom is "lavished" upon a "particular subset of humanity", those, who love God ac
cording to 1:10b (22, italics are from Goering). The difference between the two ap
portionments is not qualitative, but quantitative, the second group receiving an extra
measure of wisdom. The two sets of human beings are not portrayed as opposites.
The first allotment, general wisdom is universally available, while the second, spe
cial wisdom is revealed to Israel.
Also, to the question of Sir 1:7 (GII)
Cf. also ARGALL, 1 Enoch and Sirach, 71, who argues that Sir 51:19cd (51:19ef in m y
verse numeration) may be the answer to the question of Sir 1:6, forming an inclusio
around the book (66-72; cf. the discussion of Sir 51:13-30 later in this chapter). He
also notes that the idea of the revelation of wisdom to humans is also present in Sir
42:18-19 in the context of 42:15-43:33 (71-72).
174
Wisdom poems
o t h e r w i s d o m p o e m s that w i l l b e t r e a t e d b e l o w . If t h e r e is a s e x u a l
a l l u s i o n in 1:1-10, it is p o s i t i v e a b o u t s e x u a l i t y . Sir 1:1-10 is a n
i n t r o d u c t i o n in the s e n s e t h a t it declares: w i s d o m is from the L o r d , w h o
g i v e s h e r to t h o s e w h o l o v e h i m . T h a t h u m a n s h a v e to t a k e the
initiative to attain h e r is e x p r e s s e d in the o t h e r p o e m s , w h e r e the
d e p i c t i o n o f this initiative in the i m a g e o f s e a r c h i n g , finding, a n d
s e i z i n g w i s d o m is d e v e l o p e d .
Sir 4:11-19 is the b e g i n n i n g o f a l a r g e r s e c t i o n o n s a y i n g s c o n c e r n i n g
w i s d o m in e v e r y d a y life (Sir 4:11-6:17). It h a s t h e f o l l o w i n g structure:
4 : 1 1 - 1 4 refers to w i s d o m in the t h i r d p e r s o n in M S A a n d d e s c r i b e s t h e
r e w a r d s e n j o y e d b y a p e r s o n w h o h o l d s w i s d o m fast. I n 4 : 1 5 . 1 7 - 1 9 it is
wisdom
who
speaks
in the first p e r s o n
in M S A
2 4
about
prom
i s e s / r e w a r d s (4:15.18 in M S A ; 4 : 1 5 - 1 6 . 1 8 in G I ) a n d w a r n i n g s (4:17abc
i n M S A ; 4 : 1 7 a b c d e in G I , t h e n 4 : 1 9 a b c d in M S A a n d 4 : 1 9 a b in G I ) for
t h e p e r s o n w h o r e m a i n s faithfully w i t h w i s d o m .
Sir 4:11-19
MSA
25
11 Wisdom (niQDn) teaches her children (PHD)

and admonishes all who can understand her (i"Q DTDQ).
12 Those who love her love life,
and those who seek her out will win (lit. get) the Lord's favour ("p^")).
13 Those who hold her will find glory from the Lord
and wherever they dwell (lit. settle) the Lord's blessing (is upon them).
14 Those who serve her serve the Holy One,
26
[]-
2 7
15 Whoever obeys me (lit. hears/listens to me) will judge truly/safely

(DQN),
and whoever listens to me will dwell in my inmost chambers
28
29
(IVDQ m m ) .
24
25
26
27
28
29
GI retains the third person in the whole of Sir 4:11-19.

Although the noun DlQDn is plural, the grammatical structure of the rest of the verse
suggests singular. REITERER, "Das Verhaltnis der HQDn zur rmn,"107, notes that the
use of plural here serves to intensify the abundance of the existing and potential
wisdom.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 169, 170, suggest the omission of "from
the Lord
from 4:13a.
M S A is jumbled here. LEVI, Hebrew Text, 3, reads ^
H^HKl ("Those who love
her the Lord loves"). GI supports it.
The word used here is
("truly"). Both GI and SKEHAN/DI LELLA, The Wisdom
of Ben Sira, 169,170, have
("nations").
The verb ]T\" is taken from LEVI, Hebrew Text, 3. BEENTJES, Ben Sira in Hebrew, 25,
has in".
175
Wisdom poems
17 For I will walk with him in disguise

and first h e will try/examine him with trials,
until his heart is fully with me.
18 I will return the straight path to him
and reveal to him my secrets (lit. secret place) (^"IDDQ).
19 If he turns away, I will turn aside from h i m
and admonish him in fetters (D^"I"IDKD).
If he turns away from me I will cast him away
and deliver him over to the robbers (^"ITO*?).
30
31
GI
11 Wisdom raises/exalts (avu^waev) her sons
and takes hold of whoever seeks her.
12 Whoever loves her loves life,
and whoever rises early for her will be filled with joy.
13 Whoever holds her fast will inherit glory
and wherever he enters, the Lord blesses.
14 Those who serve her will minister to the Holy One,
and those who love her, the Lord loves.
15 Whoever obeys her will judge nations (0vr|),
and whoever gives heed to her will dwell in confidence ( T T O T O I G W C , ) .
16 If he trusts her he will inherit her,
and his descendants will be in possession (of her).
17 For at first she will walk with him by devious ways,
she will bring upon him fear and faintheartedness,
and she will test him with her discipline
(-naideia),
until he trusts her with his heart, or: until she can trust him,
and she will try/test him with her regulations/requirements/ordinances;
18 Then again she will return straight back to him and will gladden him,
and will reveal to him her secrets (T& KpuTrra auTfjc,).
19 If he goes astray, she will abandon him
and hand him over to the grip of his fall ( T T T O J C T E C D ^ ) .
3 2
Sir 4 : 1 1 - 1 9 , c o m p a r e d w i t h o t h e r w i s d o m p o e m s (Sir 6:18-31; 14:2015:10; 2 4 : 1 - 2 2 a n d 5 1 : 1 3 - 3 0 ) , h a s b o t h similarities a n d differences. T h e

m o t i f o f s e a r c h for w i s d o m that is a n i m p o r t a n t c h a r a c t e r i s t i c o f b o t h
6:18-31 a n d 14:20-15:10 is n o t as significant in 4 : 1 1 - 1 9 . I n a n i n t r o d u c
t o r y v e r s e (4:11) w i s d o m is d e p i c t e d as a l r e a d y t e a c h i n g a n d a d m o n i s h
i n g p e o p l e in M S A . T h e o n e s she is t e a c h i n g are c a l l e d P P n . W h i l e p is
30
31
32
LEVI, Hebrew Text, 3, corrects 13"inT ("examine") to another verb meaning "exam
ine", "try". It fits the context better in the first person (IPUrDK): " . . . I will try/examine
him...".
The word l i m i t s ! used in BEENTJES, Ben Sira in Hebrew, 25, from the verb
can
have the meaning of "turn aside from" among others. The verb
("abandon") is
also a probable reading. See also LEVI, Hebrew Text, 3.
For 4:19 cf. WRIGHT, "Sirach: Introduction and Translation," 722.
176
Wisdom poems
n o t e x c l u s i v e l y a r e f e r e n c e to a m a l e offspring a n d s o m e t i m e s c a n d e
n o t e " c h i l d r e n " i n g e n e r a l , P P n i n Sir 4 : 1 1 a c a n also b e t r a n s l a t e d as
" h e r s o n s " , e s p e c i a l l y i n t h e light o f t h e fact that the s a g e s e e m s to b e
g i v i n g i n s t r u c t i o n p r i m a r i l y to m e n t h r o u g h o u t the b o o k .
I n Sir 4:11 w i s d o m is p i c t u r e d as a m o t h e r s i m i l a r l y to Sir 15:2a.
W h i l e the latter s i m p l y states a b o u t w i s d o m that " s h e w i l l c o m e o u t to
m e e t h i m like a m o t h e r " , i n Sir 4:11 o n e o f the m o t h e r l y q u a l i t i e s is
specified: s h e g i v e s i n s t r u c t i o n . C o m m e n t s a b o u t real w o m e n
who
t e a c h are l a c k i n g i n B e n Sira's w o r k . E v e n i n the p a s s a g e s c o n c e r n i n g

m o t h e r s it is o n l y i m p l i e d , a n d n o t e x p r e s s e d , that b y their e x p e r i e n c e
a n d a g e t h e y are a b l e to give i n s t r u c t i o n . T h e a u t h o r a p p e a r s to attrib
u t e this r o l e o n l y to a w o m a n w h o is n o t real: w i s d o m .
3 3
The people
w h o are a d m o n i s h e d i n Sir 4 : 1 1 b are d e s c r i b e d w i t h t h e t e r m " w h o c a n

u n d e r s t a n d h e r " (PQ DTDB), w h i c h c r e a t e s a w o r d p l a y w i t h P P n ("her
s o n s " , 4:11a).
W i s d o m is h i d d e n ; s h e m a n i f e s t s h e r s e l f o n l y to " d e s e r v i n g s u b
jects".
34
Sir 4:11 is n o t the o n l y c o m m e n t i n B e n S i r a to i m p l y that n o t
e v e r y o n e c a n benefit f r o m w i s d o m ' s t e a c h i n g . O n l y p e o p l e w h o h a v e
i n t e l l i g e n c e c a n e i t h e r u n d e r s t a n d or p o s s e s s w i s d o m . Sir 6:20 h a s a
s i m i l a r idea: " J o l t i n g is s h e to the foolish a n d c a n n o t h o l d h e r w h o l a c k s
i n t e l l i g e n c e " ( M S A ) . T h e t e r m s " f o o l " or " f o o l i s h " (VlN)
u s e d i n 6:20
not only describe a person w h o lacks intelligence but in s o m e cases can

a l s o d e n o t e " w i c k e d n e s s " , " i m m o r a l i t y " or " i m p r o p r i e t y " . C o n v e r s e l y ,
t h o s e w h o are n o t fools, n o t o n l y h a v e i n t e l l i g e n c e b u t c a n also b e h a v e
m o r a l l y or a p p r o p r i a t e l y . H e e d i n g w i s d o m ' s i n s t r u c t i o n c a n p r e v e n t
o n e f r o m m i s c o n d u c t o f v a r i o u s k i n d s . T h e p a r a l l e l o f the first a n d sec
o n d h a l f o f Sir 4:11 also s u g g e s t s that o n l y p e o p l e w h o u n d e r s t a n d w i s
d o m m a y be called her children.
The
GI
version
of
35
4:11 h a s
different
reading:
"Wisdom
r a i s e s / e x a l t s (dvu^waev) h e r s o n s a n d t a k e s h o l d o f w h o e v e r s e e k s h e r " .
T h e r o o t w o r d for dvu^waev (dvuôw) is u s e d 2 6 t i m e s i n the L X X , o f
w h i c h 2 4 o c c u r r e n c e s are f o u n d i n S i r a c h . T h e i d e a that w i s d o m e x a l t s
t h o s e w h o f o l l o w h e r faithfully a b o v e o t h e r s is a l s o f o u n d i n Sir 15:5,
u s i n g the r e l a t e d w o r d uôw. I n the s e c o n d h a l f o f Sir 4:11 t h e t e r m
TTiAa|i(3dvTai a p p e a r s (from TTiAa|i(3dva)). T h e s a m e w o r d d e s c r i b e s
the a c t i o n s o f the a d u l t e r e s s i n P r o v 7:13a w h o t a k e s h o l d o f the u n s u s
p e c t i n g m a n . It is e m p l o y e d i n a p o s i t i v e c o n t e x t i n Sir 4:11 a n d reflects
a close relationship of w i s d o m with those seeking her. W e m a y even
33
34
35
Wisdom as a teacher appears in Sir 13:5; 51:16.20cd.23-28; Prov 1:20-33; 8; 9:1-12.

Cf. CRENSHAW, Defending God, 103.
177
Wisdom poems
a s s u m e that t h e o n e s w i s d o m t a k e s h o l d of will r e m a i n i n h e r g r a s p
forever. T h i s m a y b e c o n f i r m e d i n the r e m a i n i n g p a r t s o f t h e p o e m .
C e r t a i n p a t t e r n s m a y b e d i s c o v e r e d i n the rest of the first s t a n z a
(4:12-14) i n b o t h text v e r s i o n s . 4 : 1 2 b . l 3 a . l 4 b i n the first h a l f start w i t h
the d e s c r i p t i o n o f the a c t i o n or i n t e n t w h i c h a p e r s o n h a s t o w a r d s w i s
d o m ( " s e e k h e r out", 4:12b, " h o l d h e r " , 4:13a, " l o v e h e r " , 4:14b, M S
A),
3 6
for the first p a r t o f 4 : 1 2 b ( " w h o rises e a r l y [6p6pi(ôvTq] for h e r " ,
GI), w h e r e t h e i d e a o f s e e k i n g is n o t present, b u t r i s i n g e a r l y for w i s

d o m c a n m e a n a n e a r n e s t i n t e n t to attain h e r .
37
I n all the c o m m e n t s o f
Sir 4 : 1 2 b . 1 3 a . l 4 b the e m p h a s i s is o n the h u m a n initiative i n the s e a r c h

for w i s d o m , a s e a r c h that u s e s s i m i l a r i m a g e r y a n d l a n g u a g e to that
f o u n d in C a n t 3:1-3 of the b e l o v e d ' s s e a r c h for h e r l o v e r (tttpD a n d D H K ) .
Sir 4:13.14 also e m p h a s i z e that c o n s t a n c y is n e c e s s a r y i n the relation
s h i p w i t h w i s d o m ( " h o l d h e r " , " l o v e h e r " ) . T h e v e r b s "]Bn a n d KpaTew
("to h o l d " , " t o g r a s p " or " t o r u l e " / " c o m m a n d " , " t o h o l d fast") i n 4:13
probably symbolize the close b o n d b e t w e e n w i s d o m and her seeker.
T h e s e c o n d h a l f o f the lines a b o v e c o n c l u d e w i t h the r e w a r d s o f the
p e r s o n ' s a c t i o n for w i s d o m : " w i n t h e L o r d ' s f a v o u r " , 4 : 1 2 b , " w i l l find
g l o r y f r o m the L o r d " , 4:13a, " t h e L o r d l o v e s " , 4 : 1 4 b ,
38
M S A. The word
" f a v o u r " ( p 2 n ) is f r e q u e n t l y u s e d i n w i s d o m literature. It is i n the c o n

text o f G o d ( G o d ' s favour, p l e a s u r e or g o o d w i l l ) i n P s s 5:13; 30:6.8;
5 1 : 2 0 ; 89:18; 106:4; P r o v 12:2; 1 8 : 2 2 as it is i n Sir 4:12b. T o g e t h e r w i t h
g l o r y (Sir 4:13a), the latter u n d e r s t o o d i n t h e c o n t e x t o f h o n o u r , the
r e w a r d s p r o b a b l y i n c l u d e l o n g life, p r o s p e r i t y , offspring, or status i n
society. R e g a r d i n g the d i v i n e l o v e i n Sir 4 : 1 4 b C r e n s h a w n o t e s that t h e
v e r b D H N is n o t often u s e d w i t h G o d b e i n g the subject a n d i n d i v i d u a l s
or a p e o p l e as o b j e c t s .
39
B e n Sira, h o w e v e r , b o l d l y attests that t h o s e w h o
l o v e w i s d o m w i l l b e l o v e d b y t h e L o r d . It m a y b e n o t e d that t h e s e re
40
w a r d s ( 4 : 1 2 b . 1 3 a . l 4 b , M S A ) all c o m e f r o m the L o r d . O n l y t h e G I v e r
s i o n o f 4 : 1 2 b ( " w h o rises e a r l y for h e r w i l l b e filled w i t h j o y " ) is
b r o a d e r : j o y is n o t specified b y S i r a c h , a n d m a y c o m e f r o m the L o r d ,
f r o m w i s d o m , or from h u m a n s .
4 1
T h e w o r d eutypoouvr]
( " j o y " ) i n itself
n e e d n o t h a v e a s e x u a l c o n n o t a t i o n ; it is difficult to c o n c l u d e w h a t is
36
37
38
39
40
41
The idea of seeking wisdom present here, in Sir 6:18-31; 14:20-27; 51:13-22 and
throughout Proverbs is found also in 4Q185, a sapiential work whose language and
imagery is closely connected with that of Ben Sira/Sirach and Proverbs. See also
TOBIN, "4Q185 and Jewish Wisdom Literature," 145-152.
The word opGpi^w ("rise early") is used in connection with seeking an intelligent
person in Sir 6:36 and seeking God and his instruction in Sir 32:14.
See the note on the text for this translation.
CRENSHAW, Defending God, 105.
See also Prov 8:35b and 12:2a.
Cf. also CRENSHAW, Defending God, 103.
178
Wisdom poems
really m e a n t h e r e . It is rather u n l i k e l y that w h e n the H e b r e w v e r s i o n o f

the text d o e s n o t p e r t a i n to m a t t e r s o f s e x u a l i t y ( " w i n the L o r d ' s fa
v o u r " , 4 : 1 2 b M S A ) , the G r e e k w o u l d c h a n g e it to the contrary.
Sir 4:12a. 14a h a v e a p a t t e r n o n their o w n . T h e f o r m e r in the first
h a l f starts w i t h a n a c t i o n t o w a r d s w i s d o m b u t the s e c o n d h a l f is n o t a
r e w a r d in the s e n s e o f the a b o v e e x a m p l e s . R a t h e r the stich as a w h o l e
( " T h o s e w h o l o v e h e r l o v e life", 4:12a, M S A ) m e a n s that w i s d o m is as
d e a r to o n e as one's o w n life. T h i s w o u l d b e in line w i t h the t h o u g h t
that w i s d o m c a n p r e v e n t a p e r s o n from c o n s o r t i n g w i t h a n adulteress,
a n act the c o n s e q u e n c e s o f w h i c h are s a i d to b e fatal in s o m e c o m m e n t s
in w i s d o m literature, e v e n if d e a t h is n o t m e a n t l i t e r a l l y .
Sir 4 : 1 4 a ( " T h o s e w h o s e r v e h e r s e r v e the H o l y O n e " , M S A ) is
s i m i l a r to 4:12b. 13a. 14b in that it starts w i t h the p a r t i c u l a r a c t i o n to
w a r d s w i s d o m , b u t the e n d o f the stich is b o t h a n a c t i o n t o w a r d G o d
a n d a r e w a r d : the s e r v i c e o f the H o l y O n e is a great h o n o u r . T h e t e r m
for the L o r d e m p l o y e d in 4:14 is " H o l y O n e " (ttTIp). It is frequently u s e d
in the H e b r e w B i b l e . B e n Sira h i m s e l f u s e s it in the f o l l o w i n g w a y in
39:35: " b l e s s h i s h o l y n a m e " ( M S B s ) . V a r i o u s f o r m s of the G r e e k w o r d
ciyioq ( " h o l y " ) also a p p e a r d e s c r i b i n g G o d in Sir 2 3 : 9 ; 43:10; 47:8; 48:20;
B a r 4:22.37 a n d 5:5. Sir 2 4 : 1 0 a s h o w s that o n e o f the m o s t significant
parts o f w i s d o m ' s activities is m i n i s t e r i n g in the h o l y tent. I n Sir 4 : 1 4 a
s e r v i n g w i s d o m is e q u a t e d w i t h s e r v i n g G o d h i m s e l f . W i s d o m is en
d o w e d w i t h a s i m i l a r i m p o r t a n c e in Sir 1:11-30 ("to fear the L o r d is the
b e g i n n i n g o f w i s d o m " , 1:14). Sir 1:26 is a significant a d d i t i o n in d e c l a r
i n g that a t t a i n i n g w i s d o m h a s a c o n d i t i o n : to k e e p the c o m m a n d m e n t s .
W h o e v e r l o v e s w i s d o m m u s t fear the L o r d , a n d also o n l y t h o s e c a n
attain w i s d o m w h o k e e p the c o m m a n d m e n t s ; t h e r e f o r e t h e y are re
w a r d e d w i t h the L o r d ' s l o v e ("those w h o l o v e her, the L o r d l o v e s " , Sir
4:14b).
4:13b differs m o s t from the rest o f Sir 4 : 1 2 a - 1 4 b . T h e w h o l e stich is a
p r o m i s e or r e w a r d . W e r e a d in M S A : " w h e r e v e r t h e y d w e l l (lit. settle)
the L o r d ' s b l e s s i n g (is u p o n t h e m ) " . G I u s e s a n e v e n b r o a d e r t e r m :
" w h e r e v e r h e enters, the L o r d b l e s s e s " . B l e s s i n g , s i m i l a r l y to the g l o r y
i n the s e n s e o f h o n o u r in the first h a l f o f the v e r s e , p r o b a b l y refers to
l o n g life, p r o s p e r i t y , offspring, or status in s o c i e t y .
T h e s e c o n d s t a n z a o f the p a s s a g e (Sir 4:15-16) c o n t i n u e s w i t h the
list of r e w a r d s a n d b l e s s i n g in b o t h text v e r s i o n s . In v e r s e 15 the
4 2
43
4 4
45
42
43
44
45

For wisdom as "life-giver" see Prov 3:16a. 18a; 8:35a. A similar idea appears in a
negation in Prov 8:36. Cf. also Wis 3:11; 10:3-6.
GI does not differ significantly.
Cf. Deut 7:12-13; 28:1-14. See also the note on the text of Sir 4:14 in MS A.
179
Wisdom poems
4 6
s p e a k e r is w i s d o m h e r s e l f in M S A . 4 : 1 5 a is different i n M S A a n d G I .
M S A reads: " w h o e v e r o b e y s m e (lit. h e a r s / l i s t e n s to m e ) w i l l j u d g e
(DDtir) truly/safely (DON)", w h i c h is r e n d e r e d b y G I as " w h o e v e r o b e y s
h e r w i l l j u d g e n a t i o n s (eGvn)". T h e i d e a of j u d g i n g the n a t i o n s is n o t
the c o n c e r n o f B e n Sira a n y w h e r e else i n the b o o k . It is n o t l i k e l y that
e s c h a t o l o g i c a l j u d g m e n t is m e a n t h e r e . A c o s m o p o l i t a n c h a r a c t e r o f
47
48
w i s d o m , h o w e v e r , c a n n o t b e e x c l u d e d o n the b a s i s o f G I . T h e c o m
m e n t o f w i s d o m h e r s e l f i n Sir 2 4 : 6 a is n o t e w o r t h y h e r e : " i n e v e r y p e o
p l e a n d n a t i o n I h e l d s w a y " . W i s d o m c l a i m s to rule o v e r n a t i o n s , t h e r e
fore t h o s e w h o w a l k w i t h h e r c o u l d j u d g e n a t i o n s i n this i n t e r n a t i o n a l
s e n s e (4:15a, G I ) .
The s e c o n d h a l f o f 4:15 also differs i n the t w o text v e r s i o n s ( " a n d
w h o e v e r listens to m e w i l l d w e l l i n m y i n m o s t c h a m b e r s " , M S A ; " a n d
w h o e v e r g i v e s h e e d to h e r w i l l d w e l l i n c o n f i d e n c e " , G I ) . A c c o r d i n g to
M S A the listeners s e e m to b e r e w a r d e d as l o v e r s l i v i n g i n a n i n t i m a t e
r e l a t i o n s h i p w i t h w i s d o m . T h o s e w h o c o n s o r t w i t h folly i n P r o v 9:13-18
are d o o m e d , b u t a t t e n d i n g t h e h o u s e o f w i s d o m m e a n s life a n d u n d e r
s t a n d i n g ( P r o v 9:1-6). B e n Sira d e s c r i b e s w i s d o m ' s h o u s e s i m i l a r l y in
Sir 1:17, b u t n o n e o f t h e s e c o m m e n t s s e e m s as i n t i m a t e as Sir 4 : 1 5 b i n
M S A . T h e G I v e r s i o n o f 4:15b, h o w e v e r , s e e m s to t o n e d o w n the m e a n
i n g b y l e a v i n g o u t the r e f e r e n c e to " m y i n m o s t c h a m b e r s " : " a n d w h o
e v e r g i v e s h e e d to h e r w i l l d w e l l i n c o n f i d e n c e ( T T E T T O I G W C , ) " . C r e n s h a w
a r g u e s that, s i n c e the i d e a o f j u d g i n g n a t i o n s is f o r e i g n to B e n Sira,
s o m e s c h o l a r s r e a d p t i T for
i n 4 : 1 5 a w h i c h w o u l d result i n the
following
translation:
"whoever
obeys m e will dwell
(pW)
t r u l y / s a f e l y " (riBN). T h i s w a y 4:15 w o u l d h a v e a c h i a s t i c pattern: " w h o
ever obeys m e will dwell truly/safely" / / "will dwell in m y inmost
c h a m b e r s w h o e v e r listens to m e " . T h i s w o u l d i n d i c a t e that l i v i n g i n
w i s d o m ' s c h a m b e r as a l o v e r m e a n s safe d w e l l i n g , or w e c o u l d e v e n
a s s u m e that o n l y l i v i n g w i t h w i s d o m is true l i v i n g . T h i s , h o w e v e r , is a
conjecture.
F o l l o w i n g Sir 4 : 1 6 , w h i c h p r o m i s e s w i s d o m as a n i n h e r i t a n c e to
t h o s e w h o s e o b e d i e n c e is c o n t i n u o u s a n d to their d e s c e n d a n t s , i n the
final s t a n z a o f the p o e m w i s d o m a p p e a r s as t e s t i n g t h e faithfulness o f
h e r s e e k e r . T h i s i n c l u d e s w a l k i n g w i t h h i m i n d i s g u i s e (4:17a). A s the
4 9
50
51
46
47
48
49
50
51
As was noted above GI retains the third person throughout the poem. Sir 4:16 is not
extant in Hebrew.
Cf. the Greek version of Prov 29:9a; Wis 3:8; ICor 6:2 and Rev 20:4.
See CRENSHAW, Defending God, 105.
The verbs "obeys" (}7ftlti7) and "listens" ("pTKft) have very similar connotations.
CRENSHAW, Defending God, 105.
Cf. Sir 1:15.
180
Wisdom poems
52
s t r a n g e n e s s o f the s t r a n g e w o m a n m a y a p p e a r a l l u r i n g , w i s d o m u s e s
s t r a n g e n e s s ( d i s g u i s e ) to e n h a n c e h e r s e d u c t i v e c h a r m to allure
s t u d e n t s i n t o h e r c o m p a n y . T h e trials i n 4 : 1 7 b are n o t d e t a i l e d . T h e
G r e e k text d e p i c t s the r e l a t i o n o f w i s d o m a n d the s t u d e n t as s o m e t h i n g
c h a r a c t e r i z e d b y " d e v i o u s w a y s " (4:17a), "fear a n d f a i n t h e a r t e d n e s s "
(4:17b), " d i s c i p l i n e " (TTaiSeig) (4:17c) a n d " r e g u l a t i o n s " / " r e q u i r e m e n t s "
5 3
(4:17e). W i s d o m is identified w i t h d i s c i p l i n e i n Sir 6:22. T h e w o r d

TTaiSeia o c c u r s i n the m e a n i n g " d i s c i p l i n e " or " l e a r n i n g " i n Sir 1:27;
2 1 : 1 9 ; 2 1 : 2 1 ; 2 2 : 6 ; 31:17a; 3 2 : 1 4 a ( M S B h a s "ID1Q i n 3 2 : 1 4 c ) ; 3 3 : 2 5 ;
4 2 : 5 b . 8 a ( M S B h a s " I D 1 Q , p r o b a b l y also M S M , b u t the text is m u t i l a t e d ) ;
5 0 : 2 7 a ( M S B h a s " I D 1 Q ) ; 5 1 : 2 3 b . I n Sir 4:17c t h e v e r b u s e d t o g e t h e r w i t h
TTaiSeia is ( 3 a a a v i a i (from Paaavi^w), w h i c h m e a n s to test w h e t h e r
s o m e t h i n g is g e n u i n e b y r u b b i n g it w i t h a s t o n e . T h e m e a n i n g o f
8iKaio)|ia, e m p l o y e d i n Sir 4 : 1 7 c c a n b e a r e g u l a t i o n or r e q u i r e m e n t
c o n c e r n i n g a j u s t or right action, or the a c t i o n itself w h i c h sets t h e
w r o n g right, p o s s i b l y i n c l u d i n g p u n i s h m e n t or p e n a l t y . P e r h a p s it
refers to w i s d o m t r y i n g to test w h e t h e r h e r f o l l o w e r is r i g h t e o u s , or
s i m p l y m e a n s a p u n i s h m e n t for t h o s e w h o are unfaithful.
The tests last u n t i l the listener's h e a r t is w i t h w i s d o m . H e r e a g a i n
t h e r e is a slight difference b e t w e e n M S A a n d G I . M S A r e a d s i n 4:17c:
"until h i s h e a r t is fully w i t h m e " , w h i l e G I r e n d e r s in 4 : 1 7 d : "until h e
trusts h e r w i t h h i s h e a r t " , or "until s h e c a n trust h i m " . T h e s t a t e m e n t o f
t h e H e b r e w text s e e m s to d e s c r i b e a m o r e p e r s o n a l r e l a t i o n s h i p t h a n
t h e G r e e k text.
W h e n t h e trials are f i n i s h e d a n d w i s d o m ' s f o l l o w e r h a s p a s s e d the
tests, w i s d o m w i l l l e a d h i m u p o n the s t r a i g h t p a t h (4:18a, M S A ) . It
m a y m e a n that s h e is n o t d i s g u i s e d or s t r a n g e a n y m o r e b u t r e v e a l e d .
She m a d e h e r s e l f k n o w n to h e r s e e k e r . T h i s n o t i o n finds c o n f i r m a t i o n
i n the f o l l o w i n g line: " r e v e a l to h i m m y s e c r e t s " (4:18b, M S A ) . A n o t h e r
interpretation, w h i c h d o e s n o t e x c l u d e the p r e v i o u s o n e , is that w i s d o m
l e a d s the p e r s o n o n t h e p a t h o f r i g h t e o u s n e s s . T h e w o r d b e h i n d " m y
s e c r e t s " i n Sir 4 : 1 8 b is *HnOB. V a r i o u s f o r m s o f the w o r d "inOB are f o u n d
i n Isa 4 5 : 3 ( " s e c r e t p l a c e s " ) ; J e r 4 9 : 1 0 ( " h i d i n g p l a c e s " ) a n d P r o v 2 7 : 5
( " h i d d e n l o v e " ) . I n Sir 51:20d(19f) ( H Q 5 / H Q P s ) t h e a u t h o r h i m s e l f
c l a i m s to h a v e c o m e to k n o w w i s d o m ' s secrets. T h e t e r m u s e d i n the
54
55
56
52
53
54
55
56
See the discussion on the "strange woman" in chapter 4.1.

See also CRENSHAW, Defending God, 106.
Discipline (or lack of it) is the theme of Sir 37:31a without using the word ttcxi81(x,
but employing "101ft.
See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 172.
See also Sir 51:18a and Prov 8:20.
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Wisdom poems
latter is rPB")S7[B] from D")S7B d e n o t i n g n a k e d n e s s . W h i l e this w o r d a n d

the v e r s e in w h i c h it a p p e a r s h a v e s e x u a l c o n n o t a t i o n s , * H n O B itself in
Sir 4:18b n e e d n o t h a v e . N e v e r t h e l e s s t o g e t h e r w i t h the c o m m e n t a b o u t
r e v e a l i n g w i s d o m ' s secret p l a c e ( i n m o s t c h a m b e r s , 4:15) it m a y refer to
i n t i m a c y b e t w e e n w i s d o m a n d student.
The G r e e k v e r s i o n o f 4:18 p l a c e s the e m p h a s i s o n w i s d o m h e r s e l f
r e t u r n i n g to h e r follower: " T h e n a g a i n s h e w i l l r e t u r n straight b a c k to
h i m a n d w i l l g l a d d e n h i m , a n d will reveal to h i m h e r secrets (TOC K P U T T 57
TOC a u T f j q ) " .
The p u n i s h m e n t for the unfaithful s t u d e n t is the t h e m e o f 4:19: " I f

h e t u r n s a w a y , I w i l l t u r n aside from h i m a n d a d m o n i s h h i m in fetters
(D'HlOfcO). If h e turns a w a y from m e I will cast h i m a w a y a n d d e l i v e r
h i m o v e r to the r o b b e r s (D' "l"ltZ7 ?)" ( M S A ) . T h e r e p e t i t i o n o f the e x p r e s
s i o n " i f h e turns a w a y " ("HO'' DK) m a y i m p l y that if the s t u d e n t l e a v e s
w i s d o m o n c e , there is still a c h a n c e to r e t u r n to her. P u n i s h m e n t will
n e v e r t h e l e s s follow. L i k e a j e a l o u s p a r t n e r w i s d o m w i l l h o l d h e r l o v e r
in a c l o s e b o n d ( D ' H I O N , "fetters", 4:19b). If h e p r o v e s unfaithful again,
there is n o return. H e will b e d e l i v e r e d to the " r o b b e r s " (4:19d). T h e
w o r d "nttt is u s e d frequently in the p r o p h e t i c b o o k s in v a r i o u s forms. In
Jer 49:7-10 the p r o p h e c y a b o u t E d o m i n c l u d e s its r u i n a t i o n b e c a u s e o f
its l a c k o f w i s d o m . S k e h a n / D i L e i l a s u g g e s t that the i d e a o f r o b b e r s in
Sir 4:19 m a y c o m e from J e r 49:10, b u t in the p r o p h e c y the w o r d D D31 is
u s e d for " t h i e v e s " (Jer 49:9c), w h i l e
d e s c r i b e s E d o m ' s r u i n a t i o n (lit.
his seed's r u i n a t i o n ) . A n o t h e r i n t e r p r e t a t i o n c o m e s from S a r a c i n o w h o
s u g g e s t s that the u s e o f the t e r m D^"I"IU7 ? in pluralis excellentiae m a y b e a
reference to D e a t h . T h e i m a g e in the G r e e k text o f Sir 4:19 is n o t far
from this: " I f h e g o e s astray, she w i l l a b a n d o n h i m a n d h a n d h i m o v e r
to the grip o f his fall (TTTwaewq)". W i s d o m c a n b e life-giver. T h e e n d o f
the p o e m i m p l i e s , h o w e v e r , that rejecting h e r c a n l e a d to ruination, as
in P r o v 8:36b, e v e n if d e a t h is n o t m e a n t literally h e r e .
W h i l e Sir 4:11-19 m a y c o n t a i n traces o f a d e p i c t i o n o f a l o v e rela
t i o n s h i p b e t w e e n the a u t h o r a n d w i s d o m e s p e c i a l l y in the H e b r e w text
(4:15.18), it is n o t as e r o t i c a l l y c h a r g e d as B e n S i r a ' s other w i s d o m p o
e m s that f o l l o w it in the b o o k .
,
58
59
The e n c o u r a g e m e n t to s e e k w i s d o m in Sir 6:18-37 a p p e a r s first i n a

p o e m in w h i c h w i s d o m , again, is p e r s o n i f i e d (6:18-31) a n d t h e n in p r a c
tical a d v i c e o n b e c o m i n g w i s e (6:32-37), that i n c l u d e s a call to listen to
57
58
59
Reconstructed text; see the translation of Sir 51:13-30.

SARACINO, "La Sapienza e la Vita," 267.
Wisdom poems
182
the conversation of the elderly and
the prudent (6:34-36).
60
6:18-31,
w h i c h is o u r m a i n c o n c e r n h e r e , is e x t a n t o n l y i n p a r t s i n H e b r e w . T h e
w o r d H Q D r i , f o u n d i n 6:18 (in M S C o n l y ) a n d 6:37 (in M S A o n l y ) c r e
ates a n inclusio.
The address " m y son"
(TEKVOV)
is f o u n d i n 6 : 1 8 a . 2 3 a
( a n d i n 6:32a w h e r e M S A h a s ^ D ) . T h e s e l i n e s all r e p r e s e n t t h e b e g i n
n i n g o f a n e w s t a n z a . T h e five s t a n z a s h a v e t h e f o l l o w i n g n u m b e r o f
d i s t i c h s : 3 + 3 + 3 + 3 + 3 ( + 2 + 3 + 2 o f 6 : 3 2 - 3 7 ) . T h e w h o l e s e c t i o n h a s a total o f
2 2 d i s t i c h s , as d o B e n S i r a ' s t w o o t h e r p o e m s : S i r 1:11-30 a n d t h e s p e e c h
of w i s d o m in Sir 24:3-22.
Sir 6:18-31
MSA
18
61
19 Like ploughing and reaping
62
draw near p")p) her
and wait for her plentiful yield/crops,

for in cultivating her you will labour little,
and on the next d a y
63
you will eat her fruits.
20 A hilly/uneven path is she to the foolish (^"IN*?)

and cannot hold her who lacks intelligence p*? non).
64
21 She will be like a stone of burden to him

and he will not hesitate in throwing her away.
65
22 For discipline ("IDIOH), [ ] , so is h e ,
66
and to many she is not straightforward.

25 Stoop your shoulders and carry her
and do not abhor her steering.
60
61
62
63
64
65
66
67
67
Cf. also Sir 8:8-9. The idea of listening to the conversation of notable men is present
in the writing of Theognis (6th century BCE) to his friend Cyrnos in Elegies 1,27-38;
cf. DORAN, "Jewish Education," 119-120.
Missing from M S A. M S C has only TiDDU
("reach"/"attain wisdom") as the last
two words of 6:18b.
The word here and in M S C reads "and like reaping" ("ISlpDl). SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 190-191, suggest jnTDI ("and like sowing"), which makes
more sense in the context. GI coincides.
The text reads lit. "on next day" ("IPIQ^). The word "IHQ ("soon", "hastily") suggested
by LEVI, Hebrew Text, 7, and GI (also Syr.) also fits the context.
The literal reading here is "who lacks heart" p*? "IDPI); "heart" here it is understood
as "mind", the centre of thinking/thought. Lack of heart means lack of insight or un
derstanding; cf. KAISER, "Der Mensch als Geschopf Gottes," 6.
Read: "like her name" (HEttD) with LEVI, Hebrew Text, 7.
Read "she" (KTI); cf. also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 191.
The word
used
here
(Dl^Dnn) means
"steering",
"skillful
direction";
KOEHLER/BAUMGARTNER, Lexicon, 1025. The expression i i r t a m ("at her
snares"/"noose"/"cords") from ^DPI, offered b y LEVI, Hebrew Text, 8, fits the context
better. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 190, 192, suggest that n r f a m is
behind the GI text of 6:24b and reads r r m o i f t D ("at her bonds") instead in 6:25b, a
term used also in 6:30b. 2Q18/2QSir only has PI[] for 6:25.
183
Wisdom poems
27 Search her, discover her; seek her and find her,

and when you hold her strongly, do not let her go.
28 For afterwards you will find rest in her (nnm^Q)
and she will be transformed/changed for you into delight/comfort (}"l3tfrf?).
29 Her net will become your strong foundation
and her noose/snare (nrf?Dm): a garment of gold.
30 [ ] will be a gold adornment
and her bonds (rPmOIQI): a purple cord.
31 (As) a glorious garment you will wear her,
bear her (as) a beautiful crown.
68
GI
69
18 My son, from your youth accept discipline/instruction (TTca8iav),

and until grey hair you will find wisdom (ao(J>iav).
19 Like ploughing and sowing, draw near her
and await her good yield/crops,
for in cultivating her you will labour little
and soon (lit. quickly) you will eat her fruits/crops.
20 (She) is very harsh to the undisciplined
and the fool cannot abide her.
21 (She) will be like the stone of great testing to him
and he will not delay to cast her away.
22 For wisdom is like her name
and she is not visible to many.
23 Listen, child, and accept my opinion
and do not refuse my teaching.
24 Put your feet into her fetters,
and your neck into her collar.
25 Offer your shoulders and carry her
and do not be offended at her bonds/straps.
26 With all your soul draw near her
and with all your strength keep her ways.
27 Search and seek her and she will be known to you,
and once you have grasped her do not let her go;
28 For in the end you will find rest in her
and she will be transformed for you into delight.
29 And her fetters will become your strong shelter
and her collars a glorious garment.
30 For a golden ornament is upon her
70
71
72
68
69
70
71
Read "her yoke" (rf?S7) with LEVI, Hebrew Text, 8, instead of rftltt.
RAHLFS/HANHART, Septuaginta, 387, has E T T I A E ^ C X I ("select", "choose"). REITERER,
"Das Verhaltnis der TiDDU zur P H I D , " 108, argues that E T T I A E ^ C X I fits the context better,
since the emphasis is on the student's efforts in gaining wisdom.
Cf. WRIGHT, "Sirach: Introduction and Translation," 724.
184
Wisdom poems
and her bonds/straps a purple cord.

31 You will wear her (as) a glorious garment
and you will put (her) on as a joyful crown/wreath.
I n S i r 6:18-31 the e m p h a s i s is o n the h u m a n initiative to s e a r c h for w i s
d o m . A l r e a d y i n the b e g i n n i n g o f the p o e m it is i m p l i e d that g a i n i n g
w i s d o m is a difficult life-long pursuit, for w h i c h B e n Sira calls the stu
d e n t s , u s i n g forceful l a n g u a g e i n o r d e r to a p p e a l to their e m o t i o n s :
" M y son, from y o u r y o u t h a c c e p t d i s c i p l i n e / i n s t r u c t i o n (TTcaSeiav), a n d
until g r e y h a i r y o u will find w i s d o m ( a o ( | ) i a v ) " ( G I ) . T h e p r o c e s s itself
i n 6:18-19 is d e s c r i b e d w i t h i m a g e s f r o m a g r i c u l t u r e a n d is c o m p a r e d
w i t h the h a r d w o r k o f p l o u g h i n g ( t i m n ) a n d t h e n e c e s s a r y s o w i n g
(Smt)
(6:19a). T h e w a i t i n g is also n e c e s s a r y u n t i l the c r o p is ripe
e n o u g h for h a r v e s t (6:19b). T h i s also refers to the t i m e factor o f the ef
fort o n e h a s to m a k e to attain w i s d o m . If t h e h a r v e s t is plentiful, it is
e a s i e r for o n e to forget a b o u t the h a r d n e s s o f the l a b o u r i n v e s t e d a n d
the t i m e that h a s p a s s e d w a i t i n g for the c r o p s ("for i n c u l t i v a t i n g h e r
y o u w i l l l a b o u r little, a n d o n the n e x t d a y y o u w i l l eat h e r fruits",
6:19cd, M S A ) .
73
7 4
7 5
B e h i n d t h e s e i m a g e s , h o w e v e r , o n e m a y see the efforts a n d d e s i r e s

of a p e r s o n g e t t i n g c l o s e to w i s d o m to h a v e i n t i m a c y w i t h h e r . T h e v e r b
u s e d i n Sir 6:19 is D"lp, also e m p l o y e d i n a p r o h i b i t i o n in Sir 9:31 r e g a r d
i n g the " s t r a n g e w o m a n " . G e n 20:4; L e v 18:6.14.19; D e u t 2 2 : 1 4 ; Isa 8:3;
E z e k 18:6 e m p l o y it w i t h the m e a n i n g to a p p r o a c h a w o m a n or c o m e
n e a r a w o m a n for s e x u a l i n t e r c o u r s e as a e u p h e m i s m for s e x u a l inter
c o u r s e . W h i l e in Sir 9:31 the a u t h o r w a r n s the s t u d e n t a g a i n s t a p p r o a c h
i n g a " s t r a n g e w o m a n " , h e e n c o u r a g e s h i m to d o the e x a c t o p p o s i t e i n
r e l a t i o n to w i d o m . D r a w i n g n e a r w i s d o m (6:19a) m a y e x p r e s s the b e
g i n n i n g o f a s e x u a l r e l a t i o n s h i p w h i c h is c o n c r e t i z e d i n the t e r m s
" p l o u g h i n g " a n d " s o w i n g " . T o g e t h e r t h e s e w o r d s c a n h a v e the c o n n o
t a t i o n o f fertility, i n the p r e s e n t c a s e w i s d o m b e i n g the fertile field, the
p l o u g h i n g a n d c u l t i v a t i o n (6:19c) b e i n g the acts o f s e x u a l p e n e t r a t i o n
b y w i s d o m ' s s e e k e r a n d s o w s h i s s e e d s i n h e r fertile soil. T h e fertility
76
77
72
73
74
75
76
77
It seems that GI (with E T T ' a u T f | g ) has mistranslated the Hebrew word for "her yoke"
(PI*?}?); a probable reading is "a golden adornment/ornament is her yoke".
In Plato's Seventh Letter it is apparent that to gain knowledge (philosophy) requires
a difficult pursuit of the subject and a long interaction between teacher and pupil;
simply learning from book is not sufficient (Letter 7.340b-d and 7.341c); see DORAN,
"Jewish Education," 120. REITERER, "Das Verhaltnis der UWDU zur m i n , " 108, notes
that Sir 6:18 reflects the significance of engagement in philosophical activity in the
translator's environment.
See WEBSTER, "Sophia," 63-79; ROGERS, "'As Ploughing and Reaping'," 372-373.
These images resemble courtship language; ROGERS, "'As Ploughing and Reap
ing'," 372.
185
Wisdom poems
of the soil e n s u r e s that w i t h little l a b o u r (6:19c) the fruit/crop, or, the

offspring, will b e plentiful (6:19b) a n d will b e a v a i l a b l e s o o n (6:19d).
T h e i d e a o f a g o o d field a n d s o w i n g a s s o c i a t e d w i t h the f e m i n i n e is also
u s e d in Sir 2 6 : 1 9 - 2 1 .
Sir 6:20 w a r n s that w i s d o m is n o t for e v e r y o n e , n o t e v e r y o n e c a n
h o l d her: " A h i l l y / u n e v e n p a t h is s h e to the foolish (VlN ?) a n d c a n n o t
h o l d h e r w h o l a c k s i n t e l l i g e n c e p ? "101"!)", M S A ; " ( S h e ) is v e r y h a r s h
to the u n d i s c i p l i n e d a n d t h e fool c a n n o t a b i d e h e r " ( G I ) . F o r the foolish
or for o n e w h o " l a c k s i n t e l l i g e n c e " she is a rQlpS?, a " k n o b b y g r o u n d "
or "difficult a s c e n t " o n w h i c h a p e r s o n c a n s t u m b l e . A n o t h e r s i m i l e is
u s e d to c o n v e y the s a m e m e s s a g e : a foolish p e r s o n d o e s n o t see h e r as
t r e a s u r e or v a l u e b u t as a " s t o n e o f b u r d e n " (NtttB pfcO), w h i c h h e
will therefore cast a w a y (6:21). F o o l i s h n e s s m a y also d e n o t e w i c k e d
ness, immorality, impropriety. While one w h o lacks intelligence p ?
"IDn) m a y s i m p l y l a c k the c o g n i t i v e faculties to m a k e w i s e d e c i s i o n s , a
p e r s o n c a l l e d V l N m a y b e m o r a l l y corrupt, w h o refuses to m a k e the
right c h o i c e s . In the light o f this rQlpS? m a y also b e t a k e n in a n a b
stract s e n s e to e x p r e s s that for a n V l N w i s d o m is " p e r v e r s e " , " d e c e i t
ful", " d e v i o u s " . T h i s i m p l i e s that o n e w h o strives to attain w i s d o m
n o t o n l y h a s to b e intelligent b u t h a s to h a v e a ( m o r a l l y ) a p p r o p r i a t e
c o n d u c t . Sir 6:22, t o g e t h e r w i t h the p r e v i o u s t w o v e r s e s s u g g e s t that
w i s d o m d o e s n o t r e v e a l h e r real v a l u e to e v e r y o n e . F o r m a n y s h e re
m a i n s c o n c e a l e d : " F o r discipline, [like h e r n a m e ] , so is s h e , a n d to
m a n y s h e is n o t s t r a i g h t f o r w a r d (HniD])" ( 6 : 2 2 ) . C a s t i n g h e r a w a y also
m e a n s c a s t i n g a w a y the p o s s i b l e i n t i m a t e r e l a t i o n s h i p w i t h her.
6 : 2 3 w i t h the t e r m T E K V O V ( " c h i l d " ) a n d its r e p e a t e d e m p h a s i s o n
t a k i n g the author's a d v i c e o p e n s a n e w stanza. T h e s e a r c h for w i s d o m
is e x p r e s s e d in forceful i m a g e s o f " f e t t e r s " (TTeSaq, 6:24a, o n l y in G I )
a n d " c o l l a r " ( K A O I O V , 6:24b, o n l y in GI), w h i c h in this c o n t e x t s h o u l d n o t
b e s e e n as b u r d e n s , b u t as e x p r e s s i o n s o f the w a y a p e r s o n a b i d e s w i t h
w i s d o m , h o l d i n g o n to h e r d e s p i t e the h a r d s h i p s it m i g h t m e a n for h i m .
Fetters a n d y o k e m a y also b e the s y m b o l s o f b o n d s b e t w e e n l o v e r s . In
this c a s e w i s d o m is the d o m i n a t i n g party. 6:25 further e x p a n d s the i d e a
of the p r e v i o u s v e r s e : " S t o o p y o u r s h o u l d e r s a n d c a r r y h e r a n d d o n o t
1
78
79
80
81
82
83
84
78
79
80
81
82
83
84
Cf. Isa 40:4.

PIKtift] is used in Sir 51:26b in the sense "her utterance"/"oracle".
FOX, "Words for Folly," 6 , 1 0 .
Cf. Jer 17:9.
See the notes on the corrected text.
Wisdom claims in Prov 8:8-9 that her words are straight, using the same word as in
Sir 6:22
Extant only in GI.
186
Wisdom poems
a b h o r h e r s t e e r i n g " . W h i l e the t e r m " s t e e r i n g " m a k e s s e n s e h e r e , t h e

w o r d nrf?DrQ ("at h e r s n a r e s " / " n o o s e " / " c o r d s " ) c o r r e s p o n d s to the i d e a
f o u n d in the G r e e k translation: "Offer y o u r s h o u l d e r s a n d c a r r y h e r
a n d d o n o t b e o f f e n d e d at h e r b o n d s / s t r a p s . " W i s d o m a n d h e r l o v e r
j o u r n e y t o g e t h e r , the latter c a r r y i n g t h e f o r m e r . A c c o r d i n g to R o g e r s
t h e s e i m a g e s s u g g e s t that e v e n t h o u g h it is t h e p e r s o n w h o p u r s u e s
w i s d o m , h e c a n n e v e r d o m i n a t e h e r . O n the c o n t r a r y , h e h a s to s u b m i t
to h e r b y s e r v i n g her.
Sir 6 : 2 6 - 2 7 is a g o o d e x a m p l e o f the m o t i f o f s e e k i n g a n d finding
w i s d o m c h a r a c t e r i s t i c of the w i s d o m p o e m s in Sir 14:20-15:10 a n d
5 1 : 1 3 - 2 2 as w e l l . T h e s e a r c h m u s t b e d o n e " w i t h all y o u r s o u l " (ev TTdan
i|;uxrj a o u , 6:26a) a n d " w i t h all y o u r s t r e n g t h " (ev oAn 8uvd|ii a o u ,
6 : 2 6 b ) . W h e n o n e h a s a c h i e v e d one's g o a l a n d f o u n d w i s d o m , o n e is
u r g e d : " a n d w h e n y o u h o l d h e r strongly, d o n o t let h e r g o " (HD"in
nnptnm, 6 : 2 7 b ) . I n C a n t 3:4a it is the b e l o v e d , w h o , after finding h e r
lover, s a y s w i t h satisfaction, " I h e l d h i m , a n d w o u l d n o t let h i m g o " ,
u s i n g t h e s a m e v e r b s (ptn a n d HD"I) as in Sir 6 : 2 7 .
S o m e r e w a r d s o f the r e l a t i o n s h i p w e r e a l r e a d y i n t r o d u c e d in 6:19
(plentiful c r o p s , or, figuratively, offspring). M o r e r e w a r d s a p p e a r in
6:28, w h e r e " r e s t " (ni]Q, a v d i T a u a i q ) m a y b e in the s e n s e o f security, a n d
" d e l i g h t " (!13S7n, U ( ( ) p o a u v r | v ) m a y b e t h e s y m b o l s o f l o v e that is ful
filled, t h u s d e p i c t i n g a m a r r i a g e - l i k e r e l a t i o n s h i p . I n this l o v e w h i l e
w i s d o m is the o n e w h o is b e i n g s o u g h t a n d f o u n d , e v e n t u a l l y it is she
w h o h o l d s h e r l o v e r in h e r b o n d s (6:25).
In c o n t r a s t to the fool w h o d o e s n o t see w i s d o m ' s real v a l u e (6:202 1 ) , the o n e w h o is w o r t h y for h e r w i l l see h e r n e t (nntzri), as " s t r o n g
f o u n d a t i o n " ( W p B , 6:29a, M S A ; " f e t t e r s " [TTESCXI] as " s t r o n g s h e l t e r "
[aKTrr|v i a x u o q ] in G I ) , a n d h e r n o o s e / s n a r e (nrf?Dm) as " a g a r m e n t o f
g o l d " (6:29b, " h e r c o l l a r s " , oi K A O I O I auTfjq, as " g l o r i o u s g a r m e n t " , G I ) .
S u c h b o n d s o f w i s d o m are also in c o n t r a s t w i t h t h e s n a r e s o f the
s t r a n g e w o m a n in Sir 9:3 a n d w i t h the m a r r i e d w o m a n o f Sir 26:22, w h o
is a d e a d l y s n a r e h e r s e l f to " h e r l o v e r s " . T h e " s t r o n g s h e l t e r " in Sir 6:29
(GI) m a y b e the p r o t e c t i o n itself a g a i n s t w o m e n s u c h as the m t HtttN:
the b o n d s o f a l e g i t i m a t e r e l a t i o n s h i p w i t h w i s d o m w i l l p r o t e c t the
85
86
87
88
89
90
91
92
85
86
87
88
89
90
91
92
Cf. WRIGHT, "Sirach: Introduction and Translation," 724.

ROGERS, "'As Ploughing and Reaping'," 373.
Sir 6:26 is not extant in Hebrew.
Cf. Deut 6:5
See Prov 4:13.
See ROGERS, "'As Ploughing and Reaping'," 372.
Both text versions agree.
In Ruth 1:9; 3:1 "rest"/"security" (ni3Q, avarTauaig) is also associated with marriage.
187
Wisdom poems
m a n f r o m s t r a y i n g a w a y . Y o k e , u n d e r s t o o d as a n i m a g e o f s e r v i t u d e or
oppression,
here becomes a "golden adornment", "purple cord",
"glorious garment"
a n d "beautiful c r o w n " ("joyful c r o w n / w r e a t h "
i n GI): w h o e v e r w e a r s t h e m w i l l b e l i k e a k i n g o r a h i g h priest or s o m e
o n e w e a l t h y (Sir 6 : 3 0 - 3 1 ) . Y o k e i n this context, a n d i n Sir 5 1 : 2 6 m a y b e
the s y m b o l o f m a r r i a g e .
93
94
95
9 6
97
98
S o m e o f the i m a g e s u s e d i n Sir 6:18-31 p o t e n t i a l l y h a v e e r o t i c o v e r

t o n e s a n d d e s c r i b e a l o v e affair b e t w e e n w i s d o m a n d h e r lover. T h e
t r a n s l a t i o n d o e s n o t differ significantly f r o m the p a r e n t text.
Sir 14:20-15:10 m a r k s the b e g i n n i n g o f a l a r g e s e c t i o n w i t h i n the b o o k
(Sir 14:20-23:27) p r e c e e d i n g t h e n e x t p o e m o n p e r s o n i f i e d
wisdom
( c h a p t e r 2 4 ) . V a n P e u r s e n s u g g e s t s that Sir 14:20-15:10 is o n e o f the

e i g h t p o e m s that s t r u c t u r e B e n S i r a ' s w o r k .
99
14:20-15:10, a m o n g o t h e r
p o e m s , h a s t h e t e n d e n c y to d i v i d e into t w o m a j o r parts, u s u a l l y o n the

basis of content.
100
It h a s t w o l a r g e u n i t s o f 8 + 10 distichs: 14:20-27;
15:1-10. T h e f o r m e r d e s c r i b e s the s e a r c h for w i s d o m . 15:1 h a s a t h e m e

s i m i l a r to that o f 1:11-30, a d d i n g the c o m m e n t that t h o s e w h o m a s t e r
the l a w w i l l c o m e to w i s d o m . 15:2-6 treats the b e n e f i t s o f the search.
15:7-9 attests that w i s d o m is n o t the lot o f the u n w o r t h y , w h i l e 1 5 : 1 0
reflects o n the w i s e w h o p r a i s e G o d .
Sir 14:20-15:10
MSA
20 Happy is the man who meditates (lit. mutters) on wisdom (HOD!"!)
and gazes at understanding (n3"QD),
21 who sets his heart on her ways
and [ ] understands (pinrr),
101
93
94
95
96
97
See Gen 27:40; Lev 26:13; Deut 28:48; l K g s 12:4-14; Isa 58:6.9; Jer 27:8.11; Mic 2:3.
See Exod 28:28.37; 39:21.31.
Cf. Sir 50:11.
Cf. Sir 1:11; 15:6; Prov 4:9; 16:31.
Cf. Exod 39:1-31; Dan 5:7.16.29. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 194195, also suggest, that as the "purple cord" with the tassel on the corner of the Israel
ites' garment in N u m 15:38-39 served as a reminder of the commands of the Lord, it
may be understood in Sir 6:30b as a warning against forsaking the law of Moses for
the more appealing Hellenistic culture, so that those who remain faithful to the law
of Moses will have a reward that is only for royalty and priests (6:31).
98 See N u m 25:3.5 and Jer 2:20, where yoke is associated with marriage.
99 V A N PEURSEN, "Clause Hierarchy," 137. The other poems in his view are 1:1-10;
4:11-19; 6:18-37; 24:1-34; 32:14-33:6; 38:24-39:11; 51:13-30.
100 R E Y M O N D , Innovations in Hebrew Poetry, 132.
101 The word rPrti'Drm does not fit here and seems to be influenced by the multiple
uses of the verb yi ("understand") in 14:20-21. LEVI, Hebrew Text, 23, suggests
188
Wisdom poems
1 0 2
22 going after her [ ]

and watches with hostility all her entryways,
23 who looks behind her window
and listens at her doors,
24 who encamps near her house
and drives [ ] into her wall,
25 who puts up his tent by her side
and dwells where it is good to dwell,
26 who builds his nest in her foliage
and in her branches spends the night,
27 who seeks refuge in her shadow from the heat
and dwells in her home.
15:1 Thus he who fears the Lord will do this
and who deals with the law/lays hold of the law will come to her.
2 She will come out to meet him like a mother (DKD "inDQ"Ip"l),
and like a young bride she will receive him ("I^Dpn D^")"l^ DWND),
3 and feed him with the bread of knowledge (lit. insight, comprehension)
and give him the water of [ ] to drink.
4 He will lean upon her and will make no missteps (lit. will not totter),
he will trust in her and will not be put to shame.
5 She will exalt him above his fellows
and in the midst of an assembly she will open his mouth.
6 He will find joy and gladness
and she will endow him with an everlasting name.
7 Worthless men will not attain to her
and insolent men (lit. men of insolence) will not see her.
8 She is far from the mockers (D^*7)
and liars (lit. men of lie) will not remember her.
9 Unseemly is praise on the lips of the impious,
for it is not apportioned to him from God.
10 Praise is offered by (lit. in) the lips (lit. m o u t h ) of the wise
and the one who has dominion/rule over it will teach it.
103
1 0 4
105
1 0 6
107
102
103
104
105
106
107
r r m T r n from nTrn ("path", "way"), which would result in the following reading:
"her paths".
Read "like a scout" with L E V I , Hebrew Text, 23, who corrects "IpPD to "IpPD ("like a
scout") from "IpPI ("search").
L E V I , Hebrew Text, 23, offers D")^ ("lies in wait for") from
The word V"irp does not fit here. L E V I , Hebrew Text, 23, suggests VIrT ("his tent peg")
from "irp ("peg", "tent pin").
S K E H A N / D I L E L L A , The Wisdom of Ben Sira, 263, suggests rrmt&nm ("and in her
home") from pttfft ("dwelling place"), rather than r P D W f t m from Ti1V!2. The latter,
however, also has the meaning "hiding place", "dwelling".
Read "understanding" (7\mT)) with MS B instead of HKinD (MS A ) .
MS B:
Wisdom poems
189
GI
20 Happy is the man who will meditate on (lit. be occupied with) wisdom
(ao(J>ig),
and will reason with his understanding (auveaei),

21 who ponders her ways in his heart
and will contemplate her secrets.
22 Pursue her like a hunter (or tracker)
and lie in wait in her entry ways.
23 He who peeps through her window
will also listen at her door
24 who encamps near her house,
and will drive (his) tent peg (ndaaaAov) into her walls,
25 will pitch his tent according to her hands
and will live where it is good to live,
26 will put his children in her shade
and will lodge beneath her branches,
27 who will take refuge by her from the heat
and will dwell in her glory.
15:1 He who fears the Lord will do this,
and who masters the law will come to wisdom.
2 Like a mother (ax; |irJTnp) she will meet him (imavTiiaeTca),
like a young bride (ax; yuvr] TTapGeviacJ she will receive him (TTpoa8&;Tai).
3 She will feed him bread of understanding
and give him the water of wisdom to drink.
4 He will lean upon her and will not fall,
and he will rely upon her and is not put to shame.
5 She will exalt him above his neighbours
and in an assembly she will open his mouth.
6 Gladness and a garland of rejoicing
and an everlasting name will he inherit.
7 Fools shall not attain to her,
and sinners shall not behold her.
8 She is far from arrogance,
and lying men will not remember her.
9 Unseemly is praise on the lips of the sinner
for it has not been commanded by the Lord.
10 For in wisdom praise will be uttered
and the Lord will make it prosper.
108
109
The first s t a n z a (14:20-27) starts w i t h a b e a t i t u d e a b o u t a p e r s o n w h o

" m e d i t a t e s " (lit. m u t t e r s , M S A )
o n w i s d o m (14:20a) a n d " g a z e s at
1 1 0

109 See also WRIGHT, "Sirach: Introduction and Translation," 731.
110 GI is not significantly different here: "meditates", "ponders", "gives serious atten
tion".
190
Wisdom poems
111
understanding"
(14:20b). A s it b e c o m e s clear from the f o l l o w i n g
verses, the p e r s o n ' s " o c c u p a t i o n " w i t h w i s d o m m e a n s a series o f p e r s e
v e r i n g acts in the q u e s t for finding a n d p o s s e s s i n g her. T h i s m a r k s an
o t h e r e x a m p l e in the series o f w i s d o m p o e m s o f h u m a n initiative t a k e n
to attain w i s d o m , s i m i l a r to Sir 6:18-31, b u t u s i n g different m e t a p h o r s .
A s in Sir 4:11-19 a n d 6:18-31 it is certain from the majority o f e x p r e s
s i o n s that the p e r s o n w h o s e e k s w i s d o m is a m a l e .
T h e t w o t e r m s in 14:20, TIWDU (aoc()ia, " w i s d o m " ) a n d TillTi
( a u v e a i q , " u n d e r s t a n d i n g " ) , are u s e d t o g e t h e r in a similar c o n t e x t in
P r o v 3:13. " U n d e r s t a n d i n g " is also in parallel w i t h " w i s d o m " that cries
out to the p e o p l e , i n v i t i n g t h e m to listen to h e r in P r o v 8:1. B e n Sira
h i m s e l f c o n n e c t s u n d e r s t a n d i n g w i t h w i s d o m in Sir 5 0 : 2 7 - 2 8 , w h e r e
u n d e r s t a n d i n g refers to himself, a n d w i s d o m to t h o s e w h o t a k e h i s
t e a c h i n g s to their h e a r t s .
14:21 ( M S A ) w i t h its t e r m s "sets his h e a r t "
a n d " u n d e r s t a n d s " c o u l d b e t h e m a t i c a l l y l i n k e d w i t h the p r e v i o u s
v e r s e ( " w h o sets his h e a r t o n h e r w a y s a n d [her p a t h s ]
understands
["p"nrp]", 14:21). In v a n P e u r s e n ' s v i e w 14:21-25 r e p r e s e n t a unit, w h i c h
u s e s m e t a p h o r s to d e p i c t that w i s d o m is d w e l l i n g in a h o u s e . In the
light o f this, 14:21 c a n also b e l o n g to 14:22-25, as it h a s references to
wisdom's ways and paths.
T h e G I v e r s i o n o f 14:21, w h i l e referring to
w i s d o m ' s w a y s , is n o t as explicit o n the t h e m e o f w i s d o m ' s h o u s e
( " w h o p o n d e r s h e r w a y s in his h e a r t a n d will c o n t e m p l a t e h e r secrets).
T h i s w a y it h a s a s t r o n g e r c o n n e c t i o n w i t h 14:20.
14:22-23 depicts the p e r s o n w h o d r a w s n e a r w i s d o m ' s h o u s e like a
s c o u t (from " I p n = " s e a r c h " , " e x p l o r e " , " e x a m i n e " ) .
In Sir 14:22a
searching, or e x p l o r i n g w i s d o m is e n c o u r a g e d . T h e n e x t i m a g e is that
of a m a n w h o lies in w a i t
at w i s d o m ' s e n t r y w a y in o r d e r to see h e r
(14:22b). In P r o v 8:34 s u c h a p e r s o n is c o n s i d e r e d b l e s s e d . R e f e r e n c e s
are f o u n d to w i s d o m ' s h o u s e in Sir 1:17; 4 : 1 5 b ( o n l y in M S A ) , 4 : 1 8 b
(only in M S A ) , a l w a y s in a positive c o n t e x t a n d w i t h a potential s e x u a l
112
1 1 3
114
115
116
117
aTCXl
111 A i a A x 0 i i
i GI originates from 8iaAyo|iai, which can mean "dispute", "dis
cuss", but also "ponder".
112 The text in M S B is partially jumbled.
114 V A N PEURSEN, "Clause Hierarchy," 145.
115 KOEHLER/BAUMGARTNER, Lexicon, 328. Cf. Judg 18:2; 2Sam 10:3. In Bar 3:31 no
one knows the way to wisdom. The text of GI, while using slightly different images,
is not significantly different in Sir 14:22-23.
116 See the notes on the text and translation.
117 Another reference to wisdom's house is Prov 9:1.
R
191
Wisdom poems
118
c o n n o t a t i o n in the latter t w o p a s s a g e s .
I n c o n t r a s t to P r o v 8:1-36 (es
p e c i a l l y 8:34) a n d 9:1-6, the l o v e r in Sir 14:22-27 p u r s u e s w i s d o m w i t h
o u t a n invitation. W i s d o m is so d e s i r a b l e that " s h e is v i r t u a l l y to b e
besieged".
T h e series o f m o t i o n s s u c h as l o o k i n g b e h i n d w i s d o m ' s
w i n d o w (Sir 2 1 : 2 2 - 2 4 ) , listening at h e r d o o r s , is familiar f r o m Sir 6:262 7 a : " W i t h all y o u r s o u l d r a w n e a r h e r a n d w i t h all y o u r s t r e n g t h k e e p
119
h e r w a y s " ( o n l y in G I ) ; " S e a r c h her, d i s c o v e r her; s e e k h e r a n d find h e r

(MS A).
These images m a y describe a lover desperately seeking his
b e l o v e d , g e t t i n g c l o s e r a n d c l o s e r to h e r until h e finds the p l a c e w h e r e
she d w e l l s . T h e l o v e r in C a n t 2 : 9
is g a z i n g t h r o u g h t h e w i n d o w s o f
h i s b e l o v e d a n d is p e e r i n g t h r o u g h h e r lattice ( C a n t 2:9cd). W h i l e in Sir
4 2 : l i e f ( M S B ) a " l a t t i c e " in the r o o m o f a d a u g h t e r is a s o u r c e o f d a n
ger s i n c e t h r o u g h the w i n d o w s h e c a n cast h e r e y e o n a m a n a n d get
t e m p t e d to start a n illicit s e x u a l relation, it is i m p l i e d in Sir 14:23 that a
p e r s o n w h o p e e r s t h r o u g h w i s d o m ' s w i n d o w is h a p p y .
Someone w h o has found w i s d o m should not leave her but should
m a k e h i s d w e l l i n g as c l o s e to h e r as p o s s i b l e . Sir 6:27b reads: " a n d
w h e n y o u h o l d h e r s t r o n g l y , d o n o t let h e r g o " ( M S A ) .
A c c o r d i n g to
Sir 14:24-25 the p e r s o n w h o h a s f o u n d w i s d o m ' s d w e l l i n g w i l l n o t l e a v e
it.
H e w i l l e n c a m p near it, a n d " a n d d r i v e s h i s tent p e g
into h e r
w a l l " (14:24b). A c c o r d i n g to N i d i t c h the tent p e g ("IIV a n d udooaXoq,
as
in Sir 14:24b) in the s t o r y o f J a e l k i l l i n g S i s e r a in J u d g 4 : 1 7 - 2 2 ( e s p e c i a l l y
4 : 2 1 , also in t h e a c c o u n t o f t h e s t o r y in the S o n g o f D e b o r a h , J u d g 5:26)
has sexual connotations.
udooaXoq
is k n o w n to h a v e the figurative
meaning, phallus.
It a p p e a r s in Sir 2 6 : 1 2 , w h e r e t h e H e b r e w w o r d is
1 2 0
1 2 1
1 2 2
123
1 2 4
125
126
118 While Sir 1:17 is not explicit, there is a connection between food and sex within
biblical literature and elsewhere, so a sexual connotation is not excluded. See also
the discussion below.
119 MCKINLAY, Gendering Wisdom, 145.
120 As noted above, 4Q185 also employs the language and imagery of seeking and
finding.
121 See also WEBSTER, "Sophia," 71.
122 The beloved says about her lover in Cant 3:4: " . . . when I found him whom my soul
loves. I held him, and would not let him go...".
123 GI agrees.
125 NIDITCH, "Eroticism and Death," 43-57; see also DURAN, "Having Men for Din
ner," 117-124; ASSIS, "The Choice to Serve God," 82-90; ASSIS, "The Hand of a
Woman," 1-12. In the latter Assis argues that part of Yael's seduction towards Sisera
were her words with which she invited him into her tent winning his confidence and
trust:
rniO, "turn into m e " (or "turn [in] to me"). The same verb form ("10^) is
used in Prov 9:16 in the invitation of Woman Folly: "You who are simple, turn in
here". Wisdom's invitation in Prov 9:4 is the same verbatim (in Hebrew).
126 GYORKOSY/KAPITANFFY/TEGYEI, Ogorog-MagyarNagyszotdr,
807.
192
Wisdom poems
n o t extant, r e g a r d i n g the w o m a n w h o sits d o w n b e f o r e e v e r y tent p e g

a n d o p e n s h e r q u i v e r for the a r r o w . E v e n t h o u g h the p h a l l u s is m a i n l y
r e p r e s e n t e d b y the w o r d a r r o w ((3eAoq) i n this p a s s a g e , the t e r m j\dooaXoq also h a s a s e x u a l c o n n o t a t i o n , s i n c e the w o m a n sits d o w n b e f o r e
it for the p u r p o s e o f s e x u a l i n t e r c o u r s e . It c a n b e s a i d w i t h a fair d e g r e e
of c e r t a i n t y that Sir 14:24 is u n d e r s t o o d i n a s e x u a l c o n t e x t as w e l l .
14:25 attests that j o y e m a n a t e s f r o m l i v i n g n e a r w i s d o m ( " w h o p u t s u p
h i s tent b y h e r s i d e a n d d w e l l s w h e r e it is g o o d to d w e l l " , M S A ) .
T h e m e t a p h o r s c h a n g e i n 14:26-27 a n d w i s d o m is p i c t u r e d as a
tree
a n d h e r f o l l o w e r is a b i r d , w h o " b u i l d s h i s n e s t i n h e r foliage a n d
i n h e r b r a n c h e s s p e n d s the night, w h o s e e k s refuge i n h e r s h a d o w f r o m
the h e a t a n d d w e l l s i n h e r h o m e " ( M S A ) .
T h e tree c a n b e the site of
cultic infidelity a n d i d o l a t r y as i n Isa 1:29; 5 7 : 5 a n d J e r 2 : 2 0 - 2 1 , b u t it
c a n also r e p r e s e n t b e a u t y as i n C a n t 7:6-9, w h e r e the b e l o v e d is c o m
p a r e d to a p a l m tree, h e r b r e a s t s to clusters o f fruit (7:7). C a n t 7:8 is
u n d o u b t e d l y s p e a k i n g o f t h e lover's d e s i r e for s e x u a l r e l a t i o n s w i t h h i s
b e l o v e d : " I s a y I w i l l c l i m b the p a l m tree a n d l a y h o l d o f its b r a n c h e s "
(7:8ab). S i m i l a r l y i n Sir 1 4 : 2 6 - 2 7 a the b r a n c h e s n o t o n l y p r o v i d e p r o t e c
t i o n b u t s p e n d i n g the n i g h t a m o n g t h e m c o n v e y s t h e i d e a o f a m a n
p e n e t r a t i n g w i s d o m ' s s p a c e i n o r d e r to h a v e a s e x u a l r e l a t i o n s h i p w i t h
h e r . Sir 14:27b further c o n f i r m s that t h e p e r s o n n o l o n g e r lives j u s t c l o s e
to w i s d o m b u t in h e r h o m e as h e r l o v e r or s p o u s e .
T h e first v e r s e (15:1) o f the s e c o n d s t a n z a (15:1-10) is a l m o s t a
s u m m a r y o f B e n Sira's m a i n t h e m e : " T h u s h e w h o fears t h e L o r d w i l l
d o this a n d w h o d e a l s w i t h the l a w / l a y s h o l d o f the l a w w i l l c o m e to
her", M S A ) .
There appeared already an association between w i s d o m
a n d the w o r d o f G o d i n the G I I v e r s i o n o f Sir 1:5. I n Sir 6:32-37 the per
s o n w h o d e s i r e s w i s d o m is a d v i s e d to f o l l o w the c o m m a n d m e n t s o f the
M o s t H i g h . I n Sir 15:1 this a s s o c i a t i o n s e e m s to b e t a k e n for g r a n t e d .
Sir 15:2-6 lists the r e w a r d s w h i c h t h e l o v e r o f w i s d o m r e c e i v e s .
T h e first o n e is a p a r a l l e l of t w o i m a g e s e m p l o y i n g w o m e n : a m o t h e r i n
1 2 7
128
1 2 9
130
1 3 1
132
133
127 See Wis 8:2-16 and also Sir 15:6 below.

128 As in Sir 24:13-17.
129 GI is the same except at two points. It reads "will put his children in her shade" in
14:26a. The idea of children does not appear anywhere else in the poem and is not at
tested in the Syriac version either ("he reaches/grasps after their branches with his
hands"). It also changes the term "in her home" (14:27b) to "in her glory". In the con
text of 14:26-27 there seem to be no need to make this change.
130 See also WEBSTER, "Sophia," 71. "Nest" also represents security and is associated
with marriage in negation Sir 36:26(31).
131 G I does not differ significantly.
132 MCKINLAY, Gendering Wisdom, 145.
133 GI has a slightly different reading in 15:6 with the term "garland of rejoicing".
Wisdom poems
193
15:2a a n d a y o u n g b r i d e i n 15:2b. B o t h are the p e r s o n i f i c a t i o n o f w i s

d o m , b u t i n t h e s e v e r s e s s h e is n o t t h e o n e w h o is s o u g h t b u t s o m e o n e
w h o g o e s o u t to r e c e i v e t h e p e r s o n , first as a m o t h e r (DfcO innQ"lpl,
15:2a) a n d t h e n as a b r i d e (ifrnpn D'TUn nt&fcO, 15:2b). T h e G r e e k e m
p l o y s the w o r d UTTavTrjaeTai i n 15:2a, the s a m e as u s e d i n the w a r n i n g
of Sir 9:3 a g a i n s t m e e t i n g a prostitute. I n Sir 15:2a it is u s e d i n a p o s i t i v e
sense: w i s d o m w i l l c o m e out to m e e t h e r s e e k e r . T h e m o t h e r l y care a n d
the b r i d e ' s e a g e r a n d " p a s s i o n a t e "
a w a i t i n g are the c o m f o r t the per
s o n c a n enjoy. T h e n o u r i s h m e n t s offered b y w i s d o m are f o o d a n d d r i n k
( " b r e a d o f k n o w l e d g e " / " i n s i g h t " , 15:3a,
On ?) a n d " t h e w a t e r o f
[understanding]"
(15:3b, [HDlDn]
W i s d o m ' s h o u s e is full o f c h o i c
est fruits i n Sir 1:17, w h e r e a s e x u a l c o n n o t a t i o n c a n n o t b e e x c l u d e d . I n
2 4 : 1 6 - 2 2 w i s d o m , again, offers f o o d a n d d r i n k .
5 1 : 2 4 also refers to
wisdom's food
a n d t h e thirst o f the " f o o l i s h " (Sir 51:23a) for h e r .
E v e n t h o u g h t h e m o t i f o f f e e d i n g is m i s s i n g f r o m Sir 6:19d, it is a n o t h e r
r e f e r e n c e to r e c e i v i n g w i s d o m ' s fruits, as i n Sir 2 4 : 1 9 b . A s i n d i c a t e d
a b o v e , i n P r o v e r b s t h e h o u s e o f w i s d o m is also a p l a c e w h e r e o n e finds
n o u r i s h m e n t a n d s e c u r i t y ( P r o v 9:1-6, e s p e c i a l l y 9 : 2 . 5 ) .
The contrast
w i t h the s t o l e n w a t e r a n d the b r e a d that is e a t e n i n secret i n folly's
h o u s e is n o t e w o r t h y ( P r o v 9:17). I n C a n t 2:3-5 f o o d i m a g e s s y m b o l i z e
the p l e a s u r e the m a n ' s b o d y h o l d s for the w o m a n .
I n C a n t i c l e s the
fruit a n d v i n e y a r d s y m b o l i s m d r a w s o n t h e A n c i e n t N e a r E a s t e r n tradi
t i o n o f " u s i n g a g r i c u l t u r a l i m a g e s as m e t a p h o r s for s e x u a l activity
w h i l e a v o i d i n g the s e e d / f i e l d i m a g e r y " c o m m o n e l s e w h e r e i n the B i b l e .
" S e e d a n d p r o c r e a t i o n g i v e w a y to r i p e n i n g , e n g o r g e m e n t a n d t a s t e " .
S e x u a l i t y is n o t j u s t s o m e t h i n g useful for g o a l s b e y o n d itself, b u t it
c e l e b r a t e s i t s e l f . It s e e m s to b e the c a s e i n Sir 14:20-15:10 as w e l l , i n
c o n t r a s t to Sir 6:18-31, w h e r e the f i e l d / s e e d i m a g e a p p e a r s i n r e l a t i o n to
sexuality. T h e r e is n o reference to p r o d u c i n g o f f s p r i n g .
Sir 15:4 i n t r o d u c e s w i s d o m as a firm s u p p o r t (Ps 22:5.8; 25:2) for h e r
followers. T h e t e r m " w i l l n o t t o t t e r " (D1Q* ) c a n b e u n d e r s t o o d figura
t i v e l y as a p a r a l l e l to " w i l l n o t b e p u t to s h a m e " ( W I T ) : w h o e v e r p u t s
h i s trust i n w i s d o m w i l l n o t c o m m i t m i s t a k e s , s h a m e f u l acts, w h i c h
134
135
136
1 3 7
138
139
1 4 0
141
142
143
134
135
136
137
138
139
140
141
142
143

See the discussion later in this chapter.
See the corrected text of Sir 51:24.
Cf. Prov 9:5.
See NICKELS, "Wisdom's table - daily bread," 171.
STONE, Practicing Safer Texts, 100.
WALSH, Exquisite Desire, 85.
BERQUIST, Controlling Corporeality, 84.
CARR, "Gender and the Shaping of Desire," 241-242.
194
Wisdom poems
m a y i n c l u d e s e x u a l w r o n g d o i n g . A n o t h e r d i m e n s i o n o f s u p p o r t is
a d d e d i n 15:5: w i s d o m ' s d i s c i p l e will s t a n d o u t a m o n g o t h e r p e o p l e
a n d w i l l b e able to talk i n a n a s s e m b l y . N o t o n l y that, h e w i l l n o t h a v e
r e a s o n to b e a s h a m e d , b u t w i l l b e the s p e a k e r o f w i s e t h i n g s a m o n g
others.
144
B e i n g e s t e e m e d i n the c o m m u n i t y a n d h a v i n g a l a s t i n g g o o d
n a m e m a y reflect B e n S i r a ' s c o n c e r n w i t h r e t r i b u t i o n that w i l l c o m e i n

the h e r e a n d n o w as a r e w a r d for b e i n g n o t o n l y d i l i g e n t i n a t t a i n i n g
w i s d o m b u t also for b e i n g a G o d - f e a r e r ( 1 5 : 1 ) .
ness"
(nnotttl "ptttttt)
145
The "joy and glad
c a n b e the result o f the a b o v e : a p e r s o n w h o is w i s e
a n d d o e s n o t h a v e to w o r r y a b o u t s h a m e , but, o n t h e c o n t r a r y , is a b l e to
teach others,
146
s u r e l y h a s r e a s o n for j o y a n d w i l l also b e r e m e m b e r e d
for h i s w i s d o m ( 1 5 : 6 ) .
147
J o y a n d g l a d n e s s are also c h a r a c t e r i s t i c s o f a
relationship between lover and beloved, and they m a y include sexual

joy.
A s is clear i n Sir 4 : 1 1 - 1 9 ( e s p e c i a l l y 4 : l l b . l 9 ) a n d 6:20-22 ( e s p e c i a l l y
6:20-21) n o t e v e r y b o d y is w o r t h y o f w i s d o m . T h e list o f t h o s e w h o are
u n w o r t h y is i n c l u d e d i n 1 5 : 7 - 8 .
15:7a),
149
148
The "worthless men"
are i n p a r a l l e l w i t h " i n s o l e n t m e n " ( p i t WM\
(NTO T I B ,
15:7b). T h e
d i s t i c h b e g i n s a n d e n d s w i t h the v e r b s that also c r e a t e a parallel: " w i l l

1
n o t attain to h e r " ( H I D ^ T
N ? , 15:7a); " w i l l n o t see h e r " ( H I N T N ? ,
15:7b). T h e n e x t c a t e g o r y o f p e o p l e u n w o r t h y o f w i s d o m i n c l u d e s the
1
" m o c k e r s " (or " h a u g h t y " , D ^ ? )

15:8b.
151
"name")
T h e t e r m nMDT
1 5 2
1 5 0
i n 1 5 : 8 a a n d " l i a r s " (lit. m e n o f lie) i n
(from " D t = " r e m e m b e r " , " c a l l to
mind",
s u g g e s t s that e v e n c a l l i n g w i s d o m ' s n a m e is n o t a l l o t t e d to
p e o p l e w h o lie. T h e p e r s o n s d e p i c t e d i n t h e a b o v e v e r s e s i n a series o f
n e g a t i o n s i n r e l a t i o n to w i s d o m are the o p p o s i t e o f t h e p e r s o n d e
s c r i b e d i n Sir 15:1. E v e n t h o u g h t h e r e is a p o s i t i v e f o r m u l a i n 15:8a, it
emphasizes
the
distance
between
wisdom
and
the
"mock-
ers"/"haughty".
The t h o u g h t that liars are n o t a l l o w e d to call w i s d o m ' s n a m e c a n b e
s e e n as a p r e p a r a t i o n for the t h e m e o f 15:9a ( " U n s e e m l y is p r a i s e o n the
lips o f the i m p i o u s " , M S A ) ,
144
145
146
147
148
149
150
1 5 3
a n d the r e a s o n for it i m m e d i a t e l y
Cf. Sir 21:17.

See also ADAMS, Act and Consequence, 206.
Cf. with Ben Sira's own claim in Sir 24:30-33 (esp. 24:32-33) as a wisdom teacher.
For the idea of "everlasting name" see Isa 56:5.
GI uses the broad term "sinners" for "insolent" in 15:7b.
For the use of the term see Job 11:11 and Ps 26:4.
FOX, "Words for Folly," 8, describes the D^*? as resistant to chastisement, prevented
by arrogance from attaining learning (see also Prov 9:7-8; 13:1; 15:12).
151 Cf. Sir 3:28a; 8:11a; 11:30a; 13:1b; 31:26b; 32:18b; Prov 14:6; Wis 1:4-5.
152 KOEHLER/BAUMGARTNER, Lexicon, 255-257.
153 MARBOCK, "Sir 15,9f.," 268-269.
195
Wisdom poems
1
follows: it is n o t a p p o r t i o n e d to h i m (15:9b). T h e w o r d Hp ?!"!] from p*?n

(lit. to d i v i d e , a p p o r t i o n , h a v e o n e ' s s h a r e ) i n d i c a t e s that the w i c k e d
c a n n o t h a v e a s h a r e in t h e p r a i s e o f the L o r d . I n P s a l m 1 4 8 the w h o l e
u n i v e r s e is u r g e d to p r a i s e the L o r d , as S k e h a n / D i L e i l a p o i n t out. It is
its p u r p o s e i n c r e a t i o n . T h e r e f o r e the c o m m e n t i n Sir 1 5 : 9 b a b o u t the
e x c l u s i o n o f the w i c k e d is in s h a r p contrast. A n o t h e r c o n t r a s t f o l l o w s i n
154
Sir 15:10, w h e r e t h e p r a i s e o f t h e w i s e is p a r a l l e l e d w i t h the p r a i s e o f

the i m p i o u s in 1 5 : 9 . M a r b o c k a r g u e s that 1 5 : 1 0 is t h e h i g h p o i n t a n d
c o n c l u s i o n of Sir 15:7-10. W h i l e it is n o t allotted for the i m p i o u s to
p r a i s e the L o r d , for the w i s e it is the h i g h e s t t a s k that c a n b e g i v e n b y
the L o r d .
O n l y the w i s e c a n p a s s t h e i n s t r u c t i o n t h e y r e c e i v e d , o n to
others as " t e a c h e r s " or " m a s t e r s " . T h e H e b r e w text of 15:10b ( " a n d the
o n e w h o h a s d o m i n i o n / r u l e o v e r it w i l l t e a c h i t " ) is s o m e w h a t
p u z z l i n g . It m a y refer to a w i s d o m t e a c h e r w h o c a n m a s t e r (rule) the
i n s t r u c t i o n o f o t h e r s a n d is a b l e to t e a c h praise. It m a y also p o i n t to
G o d h i m s e l f , w h o is the u l t i m a t e t e a c h e r o f praise. 15:10b i n G r e e k
("and the L o r d w i l l m a k e it p r o s p e r " ) c o u l d i m p l y that o n l y t e a c h i n g
c o m i n g f r o m the L o r d w i l l b e b l e s s e d .
In Sir 1 4 : 2 0 - 1 5 : 1 0 the d e s c r i p t i o n o f a p e r s o n ' s s e a r c h for a n d l o v e r e l a t i o n s h i p w i t h w i s d o m h a s i m a g e s w i t h erotic o v e r t o n e s i n b o t h text
v e r s i o n s . It a p p e a r s that s e x d o e s n o t h a v e a n y g o a l b e y o n d itself. T h e r e
are n o r e f e r e n c e s to p r o c r e a t i o n or offspring as i n Sir 6 : 1 8 - 3 1 . I n differ
ent w a y s b o t h p o e m s e x h i b i t a p o s i t i v e attitude t o w a r d s s e x u a l i t y .
1 5 5
Sir 2 4 : 1 - 2 2 (in the c o n t e x o f 2 4 : 1 - 3 4 ) is f o u n d b e t w e e n the p a s s a g e s Sir

22:27-23:27 a n d Sir 25:1-26:27. B o t h t h e s e s e c t i o n s h a v e c o n c e r n s relat
i n g to m a t t e r s o f s e x u a l sin, m a r i t a l i s s u e s , a n d t h e y i n c l u d e i m a g e s o f a
g o o d wife. I n the m i d s t o f t h e m is the self-praise o f p e r s o n i f i e d w i s
d o m , w h o acts as a f e m a l e figure, i n v i t i n g m e n to a t t e n d to her. L e b r a m , w h o c o n s i d e r s c h a p t e r 2 4 the h i g h p o i n t o f the b o o k , also n o t e s
that the p a s s a g e i m m e d i a t e l y p r e c e d i n g Sir 2 4 : 1 - 2 2 is 2 3 : 2 2 - 2 6 (in the
c o n t e x t o f 2 3 : 2 2 - 2 7 ) c o m m e n t i n g o n t h e a d u l t e r e s s w h o is d r a g g e d b e
fore the c o n g r e g a t i o n a n d p u n i s h e d ( e s p e c i a l l y 2 3 : 2 4 ) . Sir 2 4 : 1 - 2 2 , o n
the o t h e r h a n d , starts w i t h w i s d o m p r a i s i n g h e r s e l f i n the c o n g r e g a t i o n
of the h i g h e s t .
V a n P e u r s e n c o n s i d e r s c h a p t e r 2 4 to b e o n e o f the
e i g h t p o e m s that s t r u c t u r e the b o o k .
W i t h i n Sir 2 4 : 1 - 2 2 the first t w o
v e r s e s h a v e w i s d o m s i n g h e r o w n p r a i s e (24:1-2). H e r s p e e c h itself is
156
1 5 7
154
155
156
157

MARBOCK, "Sir 15,9f.," 271-276.
LEBRAM, "Jerusalem," 105-106.
V A N PEURSEN, "Clause Hierarchy," 137.
196
Wisdom poems
f o u n d in 2 4 : 3 - 2 2 ( 5 + 6 + 5 + 6 distichs = 2 2 d i s t i c h s ) ,
158
w i t h i n w h i c h 24:3-7
c o m m e n t s o n the o r i g i n o f w i s d o m a n d h e r p r e v i o u s p l a c e o f r e s i d e n c e .
A c c o r d i n g to 2 4 : 8 - 1 2 w i s d o m
chose her n e w dwelling place
among
Israel b y the c o m m a n d o f the creator. I n 2 4 : 1 3 - 1 5 . 1 6 - 1 7 w i s d o m is de

s c r i b e d w i t h v a r i o u s i m a g e s o f majestic trees a n d plants. In 2 4 : 1 9 - 2 2
wisdom
invites t h o s e w h o s e e k her. Sir 2 4 : 2 3 - 3 4 is n o t p a r t o f the
s p e e c h o f w i s d o m . T h e s p e a k e r is a g a i n t h e a u t h o r , w h o c o n n e c t s w i s
d o m w i t h the l a w ( 2 4 : 2 3 )
159
and depicts her knowledge with images of
rivers, sea, a n d the d e e p a b y s s (24:25-29). In 2 4 : 3 0 - 3 4 the s a g e c l a i m s to

b e the c h a n n e l o f w i s d o m b y p o u r i n g forth
instruction.
160
Sir 24:1-22
GI
1 Wisdom will praise herself,
and among her own people she will boast.
2 In an assembly of the Most High she will open her mouth
and before his power she will boast.
3 "From the mouth of the Most High I came forth,
and like mist covered the earth.
4 In the heights of heaven I dwelt,
and my throne (was) in a pillar of cloud.
5 A circle of the sky I encircled alone
and in the deep abysses I walked (around).
6 In the waves of the sea and in all the earth,
and in every people and nation I led.
7 Among them all I sought a resting place,
and in whose inheritance shall I find a lodging?
8 Then the creator of all commanded me
161
158 Other poems containing 22 distichs in Ben Sira are Sir 1:11-30; 6:18-37; 51:13-30.
159 Wisdom and law are juxtaposed in Sir 24:23. It is beyond the scope of the present
work to interpret the correlation between the two. Let it suffice to point out, that
their simple identification is made problematic by the distinction between tora (ge
neric wisdom teachings and Torah (Israel's sacred written traditions) and the dis
tinction between wisdom poems with fundamental statements about wisdom in the
form of personification and poems in which wisdom could be labelled as applied
wisdom (Grundlagenweisheit
and Angewandte Weisheit, respectively). GOERING,
Wisdom's Root Revealed, distinguishes between tora and Torah when interpreting the
correlation of wisdom and law using the concept of election but stops short of mak
ing the categorization found in the work of REITERER, "Das Verhaltnis der TiDDU zur
m i n , " 97-133.
160 SKEHAN, "Structures," 375-376, suggests that 24:34, even though Ben Sira's compo
sition, is out of context here; its proper place is at Sir 33:18 (MS E). Without it the last
two stanzas (24:23-29.30-33) are determined by the pattern of five and six distichs,
like wisdom's speech itself.
161 For 24:2 cf. WRIGHT, "Sirach: Introduction and Translation," 738.
197
Wisdom poems
162
and he who created me put down my tent

and said: 'Make your dwelling in Jacob
and in Israel let your inheritance be.'
9 Before the age, from the beginning, he created m e ,
and until the age I shall not cease to be.
10 In the holy tent I ministered before him,
and thus in Zion I came to be established.
11 In the beloved city in the same way he brought me to rest
and my authority (was) in Jerusalem.
12 And I took root among a glorified people,
in the portion of the Lord is my inheritance.
13 Like a cedar I was raised up in Lebanon,
like a cypress on Mount Hermon.
14 Like a palm tree I was raised
and like rosebushes in Jericho,
like a fair olive tree in a plain,
and I was raised up like a plane-tree.
15 Like cinnamon, or fragrant thorn-bush of spices,
and like choice myrrh I gave forth a fragrance.
Like galbanum and onycha and stacte
and like the vapour of incense in the tent.
16 I spread out my branches like a terebinth,
and my branches were branches of glory and grace.
17 I put forth lovely shoots like vine,
my blossoms yield to fruits of honour and wealth.
163
164
165
GII
18 I am a mother of fair love, and of reverence,
And of knowledge and of holy hope,
And I give it together with all my children,
they are everlasting, to those who are named by him.
166
GI
19 Come to me, you who desire me,
and from my produce be filled.
20 For the memory of me is sweeter than honey,
and the inheritance of me is better than a honeycomb of honey.
167
162
163
164
165
166
For 24:8ab cf. WRIGHT, "Sirach: Introduction and Translation," 739.

For 24:9a cf. WRIGHT: "Sirach: Introduction and Translation," 739.
For 24:15bc see WRIGHT: "Sirach: Introduction and Translation," 739.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 328, suggest the following reading: "I
am the mother of fair love, of reverence, of knowledge, and of holy hope; To all my
children I give to be everlasting: to those named by him.".
198
Wisdom poems
21 Whoever eats me will hunger still,

and whoever drinks me will be thirsty still.
22 Whoever obeys me will not be ashamed,
and those who work with me will not sin."
A s p o i n t e d o u t a b o v e , Sir 2 4 : 1 - 2 2 is p r e c e d e d b y 2 3 : 2 2 - 2 6 , a p a s s a g e
that d e p i c t s the a d u l t e r e s s , w h o s e p u n i s h m e n t i n v o l v e s p u b l i c s h a m i n g
i n the a s s e m b l y . Sir 2 4 : 1 - 2 2 , o n the o t h e r h a n d , starts w i t h w i s d o m ' s
self-praise i n the a s s e m b l y o f the M o s t H i g h . T h e c l o s e p r o x i m i t y o f
t h e s e i m a g e s r e s e m b l e s t h e c o m p a r i s o n o f w i s d o m a n d folly i n P r o v
erbs i n as m u c h as t h e y b o t h call o u t a n d i n v i t e p e o p l e i n p u b l i c p l a c e s
( P r o v 8:1-2; 9:3 for w i s d o m ; 9:14-15 for folly). T h e j u x t a p o s i t i o n o f the
a d u l t e r e s s i n Sir 2 3 : 2 2 - 2 6 a n d w i s d o m i n 2 4 : 1 - 2 2 m a y s u g g e s t a n e r o t i c
b a c k g r o u n d for the latter, w h i c h a p p e a r s to b e c o n f i r m e d i n the s e c o n d
h a l f o f t h e p o e m (24:13-15.16-22). M o r e similarities b e t w e e n w i s d o m
and the adulteress will be demonstrated below.
S i r a c h 2 4 c a n i n d e e d b e c o n s i d e r e d the h i g h p o i n t o f the b o o k i n
that w i s d o m is n o t o n l y p e r s o n i f i e d a n d d e s c r i b e d as s i n g i n g h e r o w n
p r a i s e s (24:1-2), b u t s h e also s p e a k s o f h e r o w n g l o r y (24:3-22) i n the
first p e r s o n , s i m i l a r l y to P r o v 8 : 4 - 3 6 .
T h e c o n t e x t i n w h i c h s h e s p e a k s o f h e r o w n g l o r y is the e a r t h
( " a m o n g h e r o w n p e o p l e " , 2 4 : 1 b ) , w h i c h is u n d e r s t o o d h e r e as t h e p e o
p l e o f Israel, a n d the h e a v e n ("in the a s s e m b l y o f the M o s t H i g h " ,
24:2a), w h e r e G o d is p i c t u r e d i n a h e a v e n l y c o u r t .
T h e a l l u s i o n to
h e a v e n is m i s s i n g from the i n t r o d u c t o r y v e r s e s o f P r o v e r b s 8 ( P r o v 8 : 1 3 ) , w h e r e w i s d o m a d d r e s s e s the p e o p l e .
However, the idea of wis
d o m b e i n g p r e s e n t b o t h w i t h Y a h w e h a n d h u m a n k i n d is f o u n d later, i n
P r o v 8 : 3 0 - 3 1 . I n r e f e r e n c e to w i s d o m ' s l o c a t i o n , S i n n o t t n o t e s that a
p r o g r e s s i o n m a y b e d i s c o v e r e d i n the p o e m , s i n c e e v e n t h o u g h w i s d o m
starts h e r s p e e c h i n t h e h e a v e n l y a s s e m b l y , s h e a d d r e s s e s t h e p e o p l e o f
Israel a n d is l o c a t e d i n J e r u s a l e m , l e a d i n g the l i t u r g y in the h o l y t e n t .
T h e r e f e r e n c e to lips o r m o u t h is f o u n d i n b o t h p o e m s . W i s d o m " w i l l
o p e n h e r m o u t h a n d . . . b o a s t " a c c o r d i n g to Sir 2 4 : 2 , a n d i n P r o v 8:6-8
four r e f e r e n c e s to the m o u t h or lips o f w i s d o m s e r v e to d r a w the atten168
169
170
171
168 In the Hebrew of Sir 4:15-19, however, wisdom also speaks in the first person. The
hymn of wisdom in Sirach 24 is compared with the aretalogies of the Egyptian god
dess Isis; see MARBOCK, Weisheit im Wandel, 47-54.
169 See Ps 82:1; Isa 34:4.
170 Cf. H Q P s 154 18.12 ("From the gates of the righteous is heard her voice, and from
the assembly of the pious her song"). As NICKELSBURG/STONE, Faith and Piety,
211, observe, H Q P s 154 18.14 is on the verge of identifying wisdom with the Torah
("Their meditation is on the law of the Most High, their words on making known his
might").
171 SINNOTT, Personification, 120.
199
Wisdom poems
t i o n o f the p e o p l e to listen to her, for " m y m o u t h w i l l utter t r u t h " ( P r o v

8:7a). T h i s c l a i m is n o t p r e s e n t i n Sir 24:1-2 or i n the rest o f the p o e m .
B e n Sira h a s briefly t o u c h e d u p o n t h e t h e m e o f the o r i g i n o f w i s
d o m i n the b e g i n n i n g o f h i s b o o k ( " A l l w i s d o m is f r o m t h e L o r d " , Sir
1:1), b u t Sir 2 4 : 3 h a s m o r e detail a n d h e r e it is w i s d o m w h o s p e a k s
a b o u t h e r o w n o r i g i n i n the first p e r s o n , starting h e r s p e e c h w i t h eyw
( " I " ) . T h e c o m m e n t that w i s d o m is s a i d to h a v e c o m e o u t o f the m o u t h
of the M o s t H i g h , as v o n R a d n o t e s , is a l o n g the s a m e lines as t h e first
c r e a t i o n a c c o u n t , w h e r e c r e a t i o n b y w o r d is s t r o n g l y e m p h a s i z e d ( G e n
1 : 3 - 2 6 ) . T h e m i s t that c o v e r e d the e a r t h (Sir 2 4 : 3 ) m a y b e a r e f e r e n c e
to G e n 1:2, w h e r e " a w i n d from G o d s w e p t o v e r the face o f t h e w a t e r s " .
Sinnott, h o w e v e r interprets, w i s d o m ' s r o l e as a life-giving s p r i n g that
w a t e r e d t h e surface o f the e a r t h i n G e n 2:4b-6, this w a y , e v e n if n o t
creating, n e v e r t h e l e s s e n s u r i n g the fruitfulness o f the e a r t h .
Miura
e q u a t e s w i s d o m w i t h the W o r d o f G o d p r o c e e d i n g from the m o u t h o f
G o d as i n I s a 4 5 : 2 3 ; 48:3 a n d 5 5 : 1 1 .
W h i l e i n P r o v 8:22a ("the L o r d
created pJJp]
m e " ) a n d i n 8:23a (TD03 = " I w a s set u p " )
the crea
t i o n o f w i s d o m is rather p a s s i v e , i n Sir 24:3 w i s d o m c l a i m s : eyw ...
e^fjAOov ("I c a m e forth", 2 4 : 3 a ) . B o t h p o e m s affirm, n e v e r t h e l e s s , that
w i s d o m w a s b r o u g h t into b e i n g b e f o r e the c r e a t i o n ( P r o v 8:22-23; Sir
24:9a).
F r o m Sir 2 4 : 4 to 2 4 : 6 w i s d o m s p e a k s a b o u t h e r activities i n t h e u n i
v e r s e . 2 4 : 4 c o n f i r m s w h a t 2 4 : 2 in the i n t r o d u c t i o n a l r e a d y m e n t i o n e d :
wisdom dwells
w h e r e the L o r d d w e l l s ( " h e i g h t s
of heaven"). The
"pillar of c l o u d " m a y b e a r e f e r e n c e to E x o d 13:21-22; 14:19-20; 33:9-10
a n d 4 0 : 3 8 , w h e r e t h e L o r d w a s l e a d i n g the Israelites i n the f o r m o f a
pillar o f c l o u d (or a pillar of fire b y n i g h t ) d u r i n g their e x o d u s . Sir 2 4 : 5
is a n a l l u s i o n to the j o u r n e y o f w i s d o m f r o m the h e i g h t s ("circle of the
sky")
to the d e e p ( " a b y s s e s " ) .
V o n R a d p o i n t s o u t that to w a l k
172
173
1 7 4
175
1 7 6
1 7 7
1 7 9
172
173
174
175
176
177
178
179
180
178
180
V O N RAD, Wisdom in Israel, 160.

MIURA, "Typology," 138-149.
The primary meaning of the verb H3p is to "take possession of something" or "to
acquire" and it refers to the acquisition of chattels or real estate. In some cases, how
ever, it can also mean "to beget", "to create". Tilp in Prov 8:22a received various
translations and interpretations. The present work will not attempt to evaluate these
translations.
M y translation.
Used in Prov 8:12.
Used also in Prov 8:2.
It represents the language of Prov 8:27-28 where wisdom claims to have been pre
sent at the creation of heaven.
An image from Sir 1:3b and also from Prov 8:24.
Wisdom poems
200
a r o u n d (24:5b) a p l a c e is a n e x p r e s s i o n o f legal s y m b o l i s m a n d signifies

t h e c o m p l e t i o n o f a legal action. I n t h e p r e s e n t c o n t e x t w i s d o m b y
w a l k i n g a r o u n d c r e a t i o n f r o m h e a v e n to the d e e p a b y s s a s s u m e d h e r
p r o p r i e t a r y rights o v e r t h e w o r l d .
H e r a u t h o r i t y e x t e n d e d n o t o n l y to
the h e a v e n s b u t to the s e a ( P r o v 8:29a) a n d e a r t h ( P r o v 8:25-26.29b)
w i t h all the r e s i d e n t s . T h e c o m m e n t , " i n e v e r y p e o p l e a n d n a t i o n I l e d " ,
181
s u g g e s t s that w i s d o m is c o s m o p o l i t a n . T h e r e f e r e n c e that c o m e s c l o s e s t
to this s t a t e m e n t is P r o v 8:15-16 w h e r e w i s d o m c l a i m s that b y her,
k i n g s r e i g n a n d p r i n c e s g o v e r n . A n o t h e r attribute o f w i s d o m , that s h e
c a n function t h r o u g h o u t t i m e a n d s p a c e ,
already appears in Prov
8:22-31. H e r travels, b o t h v e r t i c a l l y a n d h o r i z o n t a l l y are e v e n m o r e
s t r i k i n g l y d e s c r i b e d i n B e n Sira i n 2 4 : 3 - 6 . 8 . 1 0 - 1 2 . A s M a r b o c k p o i n t s
out, s h e p r o g r e s s e s o n the o n e h a n d f r o m G o d ' s m o u t h to the earth, a n d
o n the o t h e r h a n d f r o m h e r t h r o n e o n the pillar o f c l o u d to the ap
p o i n t e d p l a c e for h e r tent i n Israel. A l s o a n o t h e r m o v e m e n t m a y b e
d i s c o v e r e d : first v e r t i c a l l y f r o m h e a v e n to t h e a b y s s a n d h o r i z o n t a l l y
b e t w e e n sea and land in the h u m a n world, and then in space and in
t i m e , from b e f o r e the a g e s to the t i m e w h e n s h e m i n i s t e r s i n the tent
a n d d w e l l s a m o n g the p e o p l e of I s r a e l .
W h i l e w i s d o m ' s s p e e c h i n Sir 2 4 : 3 - 2 2 b e g i n s w i t h t h e c l a i m that s h e
was present from the beginning of creation and her dwelling place w a s
w i t h the L o r d (24:3-6), the s p e e c h i n P r o v 8:4-36 starts, as i n d i c a t e d
a b o v e , w i t h a n o t h e r c l a i m : w i s d o m ' s w o r d s are w o r t h y , r i g h t e o u s a n d
s t r a i g h t f o r w a r d ( P r o v 8:6-9). T h e r e f o r e h e r i n s t r u c t i o n s a n d k n o w l e d g e
are m o r e p r e c i o u s t h a n silver or g o l d ( P r o v 8:10), a n d she, herself, t h a n
j e w e l s ( P r o v 8:11). T h e c l a i m that s h e w a s p r e s e n t i n h i s t o r y from the
b e g i n n i n g o n l y f o l l o w s i n v e r s e s P r o v 8:22-30a.
W h i l e it is n o t the task o f this thesis to find the m o s t a p p r o p r i a t e
t r a n s l a t i o n for the c o m m e n t "pBN
HTIKI ("I w a s b e s i d e h i m a n
]1QK) in P r o v 8:30a, s o m e o f the v a r i o u s a t t e m p t s m a y b e s u m m a r i z e d
here.
S o m e interpret t h e w o r d "pBN as referring to s o m e a s p e c t o f
c r a f t s m a n s h i p a n d t r a n s l a t e it " a r t i s a n " or the like. A s e c o n d p o s s i b l e
t r a n s l a t i o n is " o n e w h o is r a i s e d " or " n u r s e d " , d e p i c t i n g w i s d o m as a
n u r t u r e d c h i l d , a darling. T h e third i n t e r p r e t a t i o n is o n l y o n e s t e p a w a y
182
183
184
181
182
183
184
VON RAD, Wisdom in Israel 160-161.

Cf. SINNOTT, Personification, 62.
MARBOCK, "Gottes Weisheit," 58-60.
For the full discussions of various interpretations consult FOX, "Amon Again," 699702; FOX, "Ideas of Wisdom," 628; SINNOTT, Personification, 20, 30-33; DAHOOD,
"Proverbs 8:22-31," 518-519; HUROWITZ, "Nursling, Advisor, Architect?," 391-400;
LANG, Wisdom and the Book of Proverbs, 78-79; VON RAD, Wisdom in Israel, 151-157;
WHYBRAY, Wisdom in Proverbs, 95-104; HENGEL, Judaism and Hellenism, 1.153,11.97,
n. 291.
Wisdom poems
201
f r o m this: w i s d o m is s o m e o n e " w h o is b e i n g r a i s e d " , or " w h o is g r o w

i n g u p " like a c h i l d i n G o d ' s c a r e . W h i l e G o d w a s c r e a t i n g t h e w o r l d ,
s h e w a s n e a r b y , g i v i n g h i m d e l i g h t (8:30b) b y p l a y i n g b e f o r e h i m
(8:30b). W h e n h u m a n s are o n the s c e n e , s h e is the g u a r d i a n a n d t e a c h e r
(8:31b). F i n a l l y , t h e r e are a r g u m e n t s that t h e p e r s o n i f i c a t i o n o f w i s d o m
i n P r o v e r b s 8 w a s b a s e d o n a l i v i n g C a n a a n i t e t r a d i t i o n i n Israel, s p e
cifically the b e l i e f i n the c o n s o r t o f the d e i t y .
185
T h e n o t i o n o f c r a f t s m a n s h i p is n o t p r e s e n t i n Sir 2 4 : 3 - 6 (in the c o n

text o f 24:3-9) a n d the i d e a o f a n u r t u r e d c h i l d , w h o d e l i g h t s G o d b y
p l a y i n g b e f o r e h i m s e e m s e v e n m o r e distant. T h e s a m e c a n b e d e c l a r e d
a b o u t the n o t i o n o f w i s d o m as G o d ' s c o n s o r t . T h e e m p h a s i s a p p e a r s to
be rather on wisdom's universal m o v e m e n t than on her close proximity
to G o d (cf. P r o v 8:30).
In S i r a c h 2 4 , after h e r j o u r n e y i n h e a v e n a n d earth, w i s d o m s o u g h t
a r e s t i n g p l a c e o n t h e e a r t h (24:7). S h e p p a r d n o t e s that the i d e a s o f
" r e s t " (dvdTTauaiq) a n d " i n h e r i t a n c e " ( K A n p o v o | i i a ) f o r m a t h e m a t i c k e y
i n the w h o l e o f the p o e m . T h e i r e m p l o y m e n t s h o w s a careful s e l e c t i o n
of v o c a b u l a r y , a n d t h e t e r m
K A n p o v o | i i a links the p o e m w i t h 2 4 : 2 3 ,
w h e r e K A n p o v o | i i a v also a p p e a r s .
186
T h e t e r m s " c r e a t o r o f a l l " (6 KTiaTnq caTdvTwv, 2 4 : 8 a ) ,

a t e d m e " (6 Kiioaq
|i, 24:8b), a n d " h e c r e a t e d m e "
187
(EKTIQEV
" w h o cre
|i, 24:9a)
b e t r a y that, w h i l e w i s d o m is the first o f c r e a t i o n a n d e t e r n a l (24:9b), s h e

still h a s a b e g i n n i n g . S h e h e r s e l f is a c r e a t u r e , a n d s h e is t o l d w h e r e to
find a " d w e l l i n g " a n d " i n h e r i t a n c e " (24:8cd).
B y the c o m m a n d of the L o r d (Sir 24:8a), w i s d o m settles " i n J a c o b "
(24:8c). T h e latter is a c l e a r r e f e r e n c e that w i s d o m ' s d w e l l i n g p l a c e is
a m o n g Israelites. 2 4 : 8 d . 1 0 - 1 2 . 1 3 - 1 4 c o n f i r m t h i s .
188
W h i l e w i s d o m c l a i m s i n P r o v 8:30a that s h e h a s w i t n e s s e d the c r e a

tion, h e r c l a i m in Sir 2 4 : 9 is s o m e w h a t different. T h e e m p h a s i s is o n the
a n t i q u i t y o f h e r origin. It i m m e d i a t e l y f o l l o w s that h e r activity o n e a r t h
is i n the s e r v i c e o f the L o r d , as the c o m m e n t o n the liturgical s e r v i c e
s h o w s . T h e t e r m s h o l y tent (24:10a) a n d Z i o n (24:10b) are r e f e r e n c e s to
E x o d 25:8-9 a n d 26:1-37 ( Y a h w e h ' s s a n c t u a r y or t a b e r n a c l e ) , a n d to the
J e r u s a l e m t e m p l e (Sir 2 4 : 1 0 b ) .
185
186
187
188
189
S c h r o e r interprets this d e v e l o p m e n t as
COOGAN, "Canaanite Origins/' 119.

SHEPPARD, Wisdom as a Hermeneutical Construct, 39.
See Prov 8:27-29.
Bar 3:37-4:2 also declares that wisdom has been given to Jacob/Israel. In lEn. 42:1-2
wisdom has found no dwelling place on earth, therefore she returned to heaven.
189 See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 333.
202
Wisdom poems
t h e n a r r o w i n g o f the w i s d o m - c o n c e p t , s i n c e w i s d o m , b e i n g a s e r v a n t o f
G o d , is s u b o r d i n a t e d to h i m .
Sir 2 4 : 1 1 - 1 2 c o n f i r m s that t h e d w e l l i n g p l a c e o f w i s d o m is a m o n g
t h e Israelites: " I n t h e b e l o v e d city i n t h e s a m e w a y h e b r o u g h t m e to
rest a n d m y a u t h o r i t y ( w a s ) i n J e r u s a l e m . A n d I t o o k r o o t a m o n g a
glorified p e o p l e , i n the p o r t i o n o f the L o r d is m y i n h e r i t a n c e " . O n e
c o m p a r i s o n b e t w e e n the i m a g e o f w i s d o m i n this p o e m a n d the adul
teress i n Sir 2 3 : 2 2 - 2 6 h a s a l r e a d y b e e n m a d e a b o v e i n this c h a p t e r ,
w h e r e it w a s n o t e d that t h e a d u l t e r e s s is s h a m e d i n p u b l i c , w h e r e a s
w i s d o m p r a i s e s h e r s e l f i n p u b l i c . I n Sir 2 4 : 1 2 w i s d o m ' s t a k i n g r o o t
a m o n g a glorified p e o p l e m a y b e c o n t r a s t e d w i t h t h e w o m a n i n Sir
2 3 : 2 5 a w h o s e c h i l d r e n will n o t t a k e root, w h o w i l l n o t b e p a r t o f the
c o n g r e g a t i o n o f t h e Israelites. T h i s c o m p a r i s o n i n itself d o e s n o t sug
gest a n e r o t i c b a c k g r o u n d for w i s d o m i n S i r a c h 2 4 . T h e o t h e r c o m p a r i
s o n s , h o w e v e r , a n d t h e t h i r d a n d fourth s t a n z a s o f w i s d o m ' s s p e e c h d o ,
as w i l l b e d e m o n s t r a t e d b e l o w .
1 9 0
I n Sir 2 4 : 1 3 - 1 5 w i s d o m ' s g r e a t n e s s a n d m a j e s t y are e x p r e s s e d w i t h a

series of s i m i l e s r e l a t e d to trees a n d plants, w h i c h are a s s o c i a t e d w i t h
f a m o u s cities or p l a c e s , as the m a j e s t i c trees o f c e d a r i n L e b a n o n a n d
c y p r e s s o n M o u n t H e r m o n (24:13), the p a l m s o f E n g e d d i a n d r o s e s o f
J e r i c h o (24:14), o l i v e tree a n d p l a n e t r e e . T h e s e p l a n t s w e r e i m p o r t a n t
e i t h e r b e c a u s e o f their majestic a p p e a r a n c e ( g r e a t n e s s i n size or b e a u t y )
as the c e d a r a n d c y p r e s s , o r b e c a u s e o f their u s e i n e v e r y d a y life as
p a l m s a n d r o s e s , o r for m a k i n g c o s m e t i c s . T h e i m p o r t a n c e o f o l i v e trees
n e e d n o t b e d e t a i l e d . T h e u s e o f the p l a n e tree m a y b e that it c a n g i v e
s h a d e a g a i n s t the sun. I n 2 4 : 1 5 - 1 6 a n o t h e r u s e o f plants is e m p h a s i z e d ,
since c i n n a m o n , fragrant t h o r n b u s h , m y r r h ( E x o d 3 0 : 2 3 - 3 0 ) , g a l b a n u m ,
o n y c h a a n d stacte h a v e a c h a r a c t e r i s t i c p e r f u m e , e s p e c i a l l y w h e n the
latter three w e r e b l e n d e d w i t h p u r e f r a n k i n c e n s e to p r o d u c e the in
c e n s e u s e d i n liturgical s e r v i c e s i n the h o l y tent ( E x o d 3 0 : 3 4 - 3 5 ) .
Wis
d o m ' s o w n c o m p a r i s o n to t h e s e fragrant p l a n t s is a n o t h e r r e f e r e n c e to
h e r c o n n e c t i o n w i t h the liturgical s e r v i c e that w a s m e n t i o n e d i n 2 4 : 1 0 .
A s n o t e d earlier i n the chapter, trees c a n b e the sites o f cultic infidelity
a n d i d o l a t r y (Isa 1:29; 5 7 : 5 ; J e r 2 : 2 0 - 2 1 ) .
T h e tree i m a g e r y , h o w e v e r ,
191
192
193
190 SCHROER, Wisdom has Built Her House, 92.

191 GILBERT, "'L'eloge de la Sagesse," 332, notes that the author marks not the centre
but the boundaries (North, East and West) of the country where wisdom settled to
express that wisdom, as a majestic tree, grew up in the whole land of Israel.
192 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 334-335. For an analysis of all the terms
used to denote the various fragrances and their occurrences throughout the book of
Ben Sira in their relation to the cult, see CALDUCH-BENAGES, "Aromas," 15-30.
193 Cf. WEBSTER, "Sophia," 73.
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Wisdom poems
c a n also e v o k e the m e m o r y o f the G a r d e n o f E d e n : a p l a c e o f i n t i m a c y ,

joy, fertility.
T h e i r fragrance m a y also s e r v e to a w a k e one's desires.
M y r r h , a l o e s a n d c i n n a m o n are u s e d as p a r t o f t h e a d u l t e r e s s ' a r s e n a l to
s e d u c e the u n s u s p e c t i n g m a n into h e r h o u s e i n P r o v 7:17. T h r o u g h o u t
the C a n t i c l e s i m a g e s o f fragrance are also s y m b o l s of s e n s u a l i t y (1:1214; 4:6.10.13-14; 5 : 1 , 5 , 1 3 ) . T h e y also p l a y a r o l e in attracting the l o v e r to
194
enjoy the fruits in the g a r d e n o f the b e l o v e d ( C a n t 4:16).

Sir 2 4 : 1 6 - 2 1 c o n t i n u e s w i t h m o r e s i m i l e s o n plants. T h e e m p h a s i s ,
h o w e v e r , c h a n g e s f r o m fragrance to f o o d a n d drink. T h e t e r e b i n t h
(24:16) w a s k n o w n for its g r e a t n e s s in size, e s p e c i a l l y in the size of its
b r a n c h e s . I n 2 4 : 1 7 w i s d o m , s i m i l a r l y to the v i n e , p r o d u c e s fruits: " h o n
our and wealth".
R i c h e s a n d h o n o u r are s a i d to b e w i s d o m ' s gifts in
P r o v 3:16, w h e r e it is c o n n e c t e d w i t h l o n g life, a n d in P r o v 8 : 1 8 - 1 9 . 2 1 .
T h e s e p a s s a g e s i m p l y , a n d P r o v 3:18; 8:35a; Sir 4 : 1 2 a confirm, that w h a t
w i s d o m offers is life w i t h her, life that f o l l o w s h e r i n s t r u c t i o n s . T h i s
m a y i n c l u d e p r o s p e r i t y b u t also h o n o u r i n the s e n s e o f g o o d r e p u t a t i o n
b e f o r e others. P r o v 7:4-5 s u g g e s t s that w i s d o m c a n also p r e v e n t a per
s o n f r o m e n g a g i n g in s e x u a l w r o n g d o i n g . I n d i r e c t l y this m a y b e i m
p l i e d in Sir 6:29a ( e s p e c i a l l y in G r e e k ) , 15:4 a n d 2 4 : 2 2 .
Sir 2 4 : 1 8 is extant o n l y in GII ("I a m a m o t h e r o f fair love, a n d o f
r e v e r e n c e , a n d o f k n o w l e d g e a n d o f h o l y h o p e , a n d I g i v e it t o g e t h e r
w i t h all m y children, t h e y are e v e r l a s t i n g , to t h o s e w h o are n a m e d b y
h i m " ) . T h e s e n t e n c e s e e m s o b s c u r e . W h a t w i s d o m gives a c c o r d i n g to
the c o m m e n t is either "fair l o v e " , or it a n d also " r e v e r e n c e " , " k n o w l
e d g e " a n d " h o l y h o p e " . T h e e x p r e s s i o n " w i t h all m y c h i l d r e n " p e r h a p s
n e e d s to b e r e a d w i t h S k e h a n / D i Leila: " I a m a m o t h e r o f fair l o v e , of
r e v e r e n c e , o f k n o w l e d g e , a n d o f h o l y h o p e ; T o all m y c h i l d r e n I give to
b e e v e r l a s t i n g : to t h o s e n a m e d b y H i m " .
This w a y the verse could be
r e p h r a s e d as follows: " I a m a m o t h e r o f . . . a n d I g i v e fair love, rever
e n c e , k n o w l e d g e a n d h o l y h o p e to all m y children, c h o s e n b y G o d , to
be everlasting".
T h o s e w h o f o l l o w w i s d o m c a n b e c a l l e d h e r children, b u t a c c o r d i n g
to this v e r s e n o t e v e r y o n e c a n f o l l o w her, b u t o n l y t h o s e c h o s e n b y
G o d . T h e gifts o f w i s d o m w i l l also m a k e t h e m e v e r l a s t i n g . T h e t e r m
" e v e r l a s t i n g " m a y b e a C h r i s t i a n i n t e r p o l a t i o n , p e r h a p s referring to
afterlife.
195
196
197
1 9 8
194 MCKINLAY, Gendering Wisdom, 139-140; GILBERT, "Ben Sira, Reader of Genesis 1 11," 93, also takes Sir 24:10-21 as a reference to the tree of life in Gen 2:9 and 3:22.
195 For honour, see Sir 4:21b. For riches and honour, see Prov 3:16; 8:18-19.21.
196 See also Prov 8:10-11.
197 See below.
198 See the note on the translation.
204
Wisdom poems
A final w a y o f i n t e r p r e t i n g Sir 2 4 : 1 8 is to c o n s i d e r fair l o v e , r e v e r

e n c e , k n o w l e d g e a n d h o l y h o p e (24:18ab) as w i s d o m ' s c h i l d r e n (24:18c).
I n this c a s e it is n o t G o d ' s e l e c t to w h o m w i s d o m ' s gifts are g i v e n , w h o
are e v e r l a s t i n g , b u t t h e gifts t h e m s e l v e s .
2 4 : 1 9 - 2 0 r e t u r n s to i m a g e s o f p r o d u c e w h i c h w i s d o m offers to t h o s e
w h o d e s i r e her. A s n o t e d earlier i n this chapter, w i s d o m ' s h o u s e is full
of c h o i c e s t fruit i n Sir 1:17. I n Sir 6:19 h e r c r o p s a n d fruits are a v a i l a b l e
for t h o s e w h o cultivate her. T h e s e x u a l c o n n o t a t i o n o f the v e r s e i n the
c o n t e x t of 6:18-31 h a s b e e n d i s c u s s e d a b o v e . I n Sir 15:3 s h e feeds h e r
l o v e r w i t h the " b r e a d o f k n o w l e d g e " a n d g i v e s h i m " t h e w a t e r o f [un
d e r s t a n d i n g ] to d r i n k " ( H e b r e w ) .
Sir 5 1 : 2 4 also refers to w i s d o m ' s
food.
I n P r o v 9:1-6.13-18 t w o different i n v i t a t i o n s are found: o n e for
t h e feast that w i s d o m p r e s e n t s a n d o n e set b y folly. T h e latter c l e a r l y
s u g g e s t s a n e r o t i c b a c k g r o u n d . I n C a n t 2:3-5.13; 7:7-9 the e n j o y m e n t o f
s e x u a l l o v e is c o m p a r e d to the e n j o y m e n t o f the fruits o f the lover's
g a r d e n : e v e r y t h i n g the b e l o v e d c a n offer (4:12-5:1). T h i s i n c l u d e s ,
a m o n g others, h o n e y (5:1) w h i c h also a p p e a r s i n 4:11 ( " y o u r lips distill
n e c t a r , m y b r i d e ; h o n e y a n d m i l k are u n d e r y o u r t o n g u e " ) . It m a y b e
c o n t r a s t e d w i t h t h e a d u l t e r e s s i n P r o v 5:3 w h o s e lips " d r i p h o n e y " .
I n S i r 2 4 : 1 7 . 1 9 - 2 0 w i s d o m offers food a n d d r i n k to t h o s e w h o t a k e
h o l d o f her. H e r i n v i t a t i o n to b e filled w i t h h e r p r o d u c e r e s e m b l e s the
l o v e r s i n C a n t 5:1 w h o d r i n k their fill o f l o v e . T o b e filled w i t h h e r fruits
therefore also i m p l i e s q u e n c h i n g o n e ' s d e s i r e for a n i n t i m a t e relation
s h i p w i t h her. Sir 2 4 : 1 9 - 2 1 i m p l i e s that w i s d o m h e r s e l f is the f o o d a n d
drink.
T h e i m a g e o f h o n e y also a p p e a r s i n 2 4 : 2 0 ( " F o r the m e m o r y o f
m e is s w e e t e r t h a n h o n e y , a n d the i n h e r i t a n c e o f m e is b e t t e r t h a n a
h o n e y c o m b o f h o n e y " ) , to d e s c r i b e t h e s w e e t n e s s o f the r e l a t i o n s h i p
w i t h her. W h i l e the a d u l t e r e s s in Sir 2 3 : 2 6 l e a v e s a n a c c u r s e d m e m o r y ,
the m e m o r y o f w i s d o m ' s l o v e is so d e s i r a b l e that o n c e a p e r s o n h a s
tasted i n t i m a c y w i t h her, h e w i l l d e s i r e m o r e a n d w i l l n e v e r b e satisfied
(Sir 2 4 : 2 1 : " W h o e v e r eats o f m e w i l l h u n g e r still, a n d w h o e v e r d r i n k s
m e w i l l b e thirsty s t i l l " ) . T h e l o v e o f the a d u l t e r e s s is c o n d e m n e d ; t h e
l o v e o f w i s d o m is e x a l t e d . T h i s s e e m s to b e c o n f i r m e d i n 2 4 : 2 2 ( " W h o
ever obeys m e will not be ashamed, and those w h o w o r k with m e will
not sin").
It c o n v e y s t w o m e s s a g e s at t h e s a m e t i m e . Firstly, as
p o i n t e d out, the l o v e o f w i s d o m is a licit r e l a t i o n s h i p . S e c o n d l y , as also
d i s c u s s e d a b o v e , h a v i n g w i s d o m c a n also p r e v e n t o n e from s e x u a l
199
200
201
202
203
199
200
201
202
203
See the discussion earlier in this chapter.

See the corrected text of Sir 51:24.
Cf. also MCKINLAY, Gendering Wisdom, 141.
Cf. John 4:13-14.
The poem finishes on a positive note, in contrast to Prov 8:36.
205
Wisdom poems
w r o n g d o i n g that w o u l d
the p r e c e d i n g s t a n z a as
are l a c k i n g , c o n v e y t h e
r e l a t i o n s h i p that h a s n o
b r i n g s h a m e o n oneself. M o r e o v e r 2 4 : 1 6 - 2 1 a n d
w e l l (24:13-15), w h e r e r e f e r e n c e s to p r o c r e a t i o n
p o s i t i v e attitude o f t h e a u t h o r t o w a r d a s e x u a l
other goal b e y o n d itself.
204
F o l l o w i n g Sir 2 4 : 2 3 , i n w h i c h w i s d o m a n d l a w are j u x t a p o s e d , the

a u t h o r d e s c r i b e s w i s d o m ' s a b u n d a n t k n o w l e d g e that c a n n o t b e fath
o m e d b y h u m a n s , w i t h i m a g e s o f rivers (24:25-29). T h e c l o s i n g s t a n z a
(24:30-34) is S i r a c h ' s self-claim to b e a w i s d o m t e a c h e r , w h o , as a c a n a l
f r o m the river c h a n n e l s w i s d o m ' s k n o w l e d g e b y p o u r i n g o u t instruc
t i o n like p r o p h e c y . L i e s e n n o t e s that w h e n t h e a u t h o r s p e a k s i n the first
p e r s o n as a t e a c h e r , it is to a p p e a l for a t t e n t i o n or to state t h e v a l u e o f
h i s t e a c h i n g . S i m i l a r l y to Sir 6:18-37, i n S i r a c h 2 4 p e r s o n i f i c a t i o n a n d
s p e a k i n g i n t h e first p e r s o n s e r v e to instruct d i s c i p l e s i n a certain w a y
of life. It is n o t m a t e r i a l k n o w l e d g e the a u t h o r i n t e n d s to p a s s o n b u t a
w a y o f life. I n so d o i n g h e c a n refer to h i s o w n life as a p o i n t o f refer
e n c e for the s t u d e n t s .
I n s u m m a r y , S i r a c h 2 4 r e p r e s e n t s t h e h i g h p o i n t o f the b o o k o f B e n
Sira, partially o n the a c c o u n t of b o t h w i s d o m ' s self-praise i n t h e first
p e r s o n . T h e i m a g e r y a n d t o p i c s it c o n t a i n s relate m o s t c l o s e l y to P r o v
erbs 8. H o w e v e r , w h i l e there is m u c h e m p h a s i s i n P r o v e r b s 8 o n w i s
d o m ' s c l a i m to s p e a k the t r u t h a n d o n h e r i n s t r u c t i o n a n d k n o w l e d g e
( P r o v 8:7-10), a n d to b e p r e s e n t f r o m the b e g i n n i n g at t h e c r e a t i o n ( P r o v
8:22-31), Sir 2 4 : 1 - 2 2 h a s a different a g e n d a . T h e i s s u e s o f w i s d o m ' s
p r e s e n c e at the c r e a t i o n a n d o f h e r o r i g i n are dealt w i t h m o r e briefly. It
s e e m s m o r e i m p o r t a n t that s h e n o w r e s i d e s i n Israel a n d t a k e s p a r t i n
the cult. T w o s t a n z a s are d e d i c a t e d to h e r d e s c r i p t i o n as b e i n g like
trees, p l a n t s a n d p r o d u c e (Sir 2 4 : 1 3 - 1 5 . 1 6 - 1 7 . 1 9 - 2 1 ) . T h e i m a g e s u s e d
h e r e s u g g e s t a b u n d a n c e , fertility. T h e r e f o r e s h e is d e p i c t e d u s i n g sex
u a l i m a g e s . T h e fact that w i s d o m i n P r o v e r b s 8 ( e s p e c i a l l y 8:1-2) a n d
h e r c o u n t e r p a r t , the s t r a n g e w o m a n , as folly i n P r o v e r b s 1-9 are d e
s c r i b e d w i t h s i m i l a r i m a g e s , a n d t h e c l o s e a s s o c i a t i o n of P r o v e r b s 8 a n d
9 s u g g e s t a n erotic b a c k g r o u n d for w i s d o m herself. H o w e v e r , s e x u a l
m o t i f s s e e m m u c h m o r e d e v e l o p e d i n Sir 2 4 : 1 3 - 1 5 . 1 6 - 1 7 . 1 9 - 2 1 . W h i l e
P r o v 8:19 refers to w i s d o m ' s fruits, i m a g e s o f a b u n d a n c e a n d fertility
205
204 See Sir 4:11-19; 14:20-15:10 in contrast to Sir 6:18-31 where the seed/crops imagery
implies procreation.
205 LIESEN, "Strategical Self-References," 70-71. MURPHY, The Tree of Life, 139-140,
assumes on the basis of Ben Sira's claim in 24:30-33 that he understood his book as
an "extension" of the Torah. WRIGHT, "Wisdom, Instruction, and Social Location,"
114-115, notes regarding Sir 24:30-34 that Ben Sira "sees himself as the custodian and
transmitter not only of the wisdom embodied in Torah, but also of an inherited tra
dition of scribal wisdom. Additionally, Ben Sira has acquired wisdom on his own by
observation of human behaviour and the workings of the natural world".
206
Wisdom poems
are l a c k i n g . In Sir 2 4 : 1 - 2 2 w i s d o m invites p e o p l e to enjoy h e r fruits. It

s e e m s , m o r e o v e r , t h a t the f o o d a n d d r i n k she offers is herself. T h i s
again can suggest sexual intimacy b e t w e e n w i s d o m and her seek
e r s / l o v e r s . S e v e r a l a s p e c t s s e e m to d e m o n s t r a t e the a u t h o r ' s p o s i t i v e
a t t i t u d e to s e x u a l i t y in the p r e s e n t context. Firstly, the r e l a t i o n s h i p w i t h
w i s d o m is affirmed a n d its m e m o r y is s w e e t e r t h a n h o n e y , in contrast
w i t h the m e m o r y o f the acts o f the a d u l t e r e s s in Sir 2 3 : 2 2 - 2 6 . S e c o n d l y ,
w i s d o m is so d e s i r a b l e that o n e ' s h u n g e r a n d thirst for h e r is un
q u e n c h a b l e (24:21). T h i r d l y , the s u p p o s i t i o n that n o s h a m e is a t t a c h e d
to the r e l a t i o n s h i p w i t h h e r - in fact, she m a y p r o t e c t a p e r s o n from
s h a m e f u l acts (24:22) - s e e m s to b e c o n f i r m e d in that the p o e m is i m
m e d i a t e l y f o l l o w e d b y the reference to the l a w (24:23). It is r e m a r k a b l e
that l a n g u a g e w i t h a p o t e n t i a l s e x u a l c o n n o t a t i o n a n d the c o m m e n t o n
the c o v e n a n t o f the M o s t H i g h , are in s u c h c l o s e p r o x i m i t y .
F o l l o w i n g B e n Sira's p r a y e r in Sir 5 1 : 1 - 1 2 , 5 1 : 1 3 - 3 0 is his c l o s i n g o f the
b o o k i n the f o r m o f a n a u t o b i o g r a p h i c a l p o e m o n w i s d o m . Its 2 3 l i n e s
are in acrostic o r d e r u s i n g the letters o f the H e b r e w a l p h a b e t .
As
n o t e d a b o v e , v a n P e u r s e n c o n s i d e r s it to b e o n e o f the p o e m s that struc
t u r e the b o o k .
W i t h i n the s e c t i o n the b o r d e r s of s m a l l s t a n z a s that are
o r g a n i z e d into larger u n i t s ( 2 + 2 + 2 distichs + 3 + 2 + 3 distichs + 3 + 2 + 2 + 2
distichs = 2 3 distichs) are d e t e r m i n e d b y content.
206
207
2 0 8
206 For 22-line and 23-line non-acrostic poems in Ben Sira, see 1:11-30; 5:1-6:4; 6:18-37;
12:1-18; 13:24-14:19; 21:1-21; 29:1-20; 29:21-30:13; 38:24-34; 49:1-16. See also SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 74.
207 The fact that the book of Ben Sira already has a postscript in Sir 50:27-29 would
indicate that the poem was not part of the original book. However, its vocabulary
and use of images of a female personified wisdom in other parts of the book (1:1-10;
4:11-19; 6:18-31; 14:20-15:10; chapter 24) support its place in the original work. Cf.
DEUTSCH, "Sirach 5 1 , " 401. SANDERS, "Sirach 51:13ff," 83, doubts it. The acrostic
poem uses the letters of the Hebrew alphabet, each line starting with a letter from K
to D and an additional distich can be found at the end (D line) according to Skehan's reading (SKEHAN/DI LELLA, The Wisdom of Ben Sira, 574, 576). In some simi
lar poems the reason for the addition is to form the word
from the letters K,
(this way the middle letter in the alphabet) and the closing D. The word means in
Piel "to teach", "to instruct".). The extant parts of H Q 5 / H Q P s (from line K to first
half of line D, 51:13a-20e[20a]) all follow the order. M S B follows this order from line
(51:20f[20c]) with the inclusion of 1 in front of the word D*? ("heart"); the excep
tions are line 0 (51:23), which starts with D, line 2 (51:26) starting with 1, line W
(51:28) beginning with "I and the last line (51:30) which should start with D has ft
as the first letter. Before line
only K and 2 lines follow the acrostic order. V A N
PEURSEN, "Sirach 51:13-30 in Hebrew and Syriac," 360, argues that an explanation
for the distortion of the acrostic form in M S B is that it is a retroversion from Syriac.
208 V A N PEURSEN, "Clause Hierarchy," 137.
a
Wisdom poems
Sir51:13-30
207
209
HQ5/llQPs
51:13 (When) I was young and before I went astray,

and I sought her.
14 She came to me [ ]
and until the end [ ] .
2 1 0
211
15 Although a blossom drops in the ripening,

grapes rejoice the heart.
The way of my feet (^?}"l ^DTI) was in uprightness,
for from my youth I knew her (rPntfV mittD "D).
16 I paid heed (lit. I turned/inclined my ear) (for) a little (time),
and I found much instruction.
17 And her yoke (rftm) [],
212
213
to my Teacher I will give my praise (^"IIH).
18 I resolved and wore her down (HpTON"! ^mQT),

I have been jealous for the g o o d
214
and will not turn back
19a I burned with desire for her (J"Q ^tZ7D3 W i n ) ,

19b and my face I have not turned away OmTl&n tfV? ^Dl);
20a(19c) [ ]
2 1 5
20b(19d) [ ]
216
her with my being

1 am not at ease (rftl&K Kf?).
217
20c(19e) My hand (*V) []
209 The numbers in brackets represent Skehan/Di Leila's verse numeration.

210 The correct word behind m r O would probably be m ^ r D from "IKD ("form", "stately
appearance"). See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 574. The
probable reading therefore is: "in her beauty".
211 Read "I will seek her out". The correct writing of the word in the masoretic text
would be mtZmN. See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 574. This
verse is not extant in M S B.
212 M S B reads: "her yoke became glory for m e " (TOD ? ^ PIT! rf?S7). The following
stich is the same as 51:17b in H Q 5 / H Q P s except for the corrupt word for
"praise/glory" (HKlin). For the word rftsn SANDERS, "Sirach 51:13ff," 81-82, sug
gests "nurse" from ^7*157 and gives the following translation: "And she became for m e
a nurse". DEUTSCH, "Sirach 5 1 , " 402, does not exclude the latter translation. RABINOWITZ, "Qumran Hebrew," 175, 177-178, gives a variation for the verse: "And for
me she has been the reason I give thanks / to m y teachers".
213 One version of reading this word is: m i l : "his praise". It is supported b y SKEHAN,
"Acrostic Poem," 388, 393 and SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575, who
read "to m y Teacher I will give grateful praise" (572). DEUTSCH, "Sirach 5 1 , " 402,
translates " m y praise". RABINOWITZ, "Qumran Hebrew," 175, 178, reads: " . . . I
give thanks". SANDERS, "Sirach 51:13ff," 82, retains the "Hiri from the text and
translates "my manhood", "ardour" compared with Prov 5:9.
214 SANDERS, "Sirach 51:13ff," 81-82, translates "pleasure".
215 Read "I pursued"; cf. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575, who suggest
^D"I"ID from
("to pursue").
216 One probable correction of the text is "and on her heights" (PPft1"Q1).
1
Wisdom poems
208
20d(19f) [ ]
218
1 came to know ("p"Qr)N).
20e(20a) I purified my hand f o r
219
30 [] your reward in his time.

MSB
20e(20b) I found (her) in pureness,
220
20f(20c) and I possessed (lit. acquired) a heart

beginning,
221
(that was) for her from the
222
20g(20d) therefore [ ] .
223
21 My inner being (lit. belly) ( ^ Q ) was stirred up like a fire-pot to look at

her,
224
therefore I acquired her as a good possession.

22 The Lord has granted me a reward, my lips,
and with my tongue I will praise him.
23 Come to me (lit. turn towards me) you foolish (D^DD),
and spend the night in my house of teaching/instruction (^ttTflQ IVDD).
24 How long will you lack/be deprived of lit. his strength,
225
and your souls are very thirsty.
217 Probable reading "opened"; see SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572,
575, who restore Dl")ft*? ^DtinD
("I spread out m y hands on high") on the basis of
G I. M S B has: "My hand opened her gate" ( m T O PinDD *V).
218 Read "and her secrets (lit. nakedness)" with SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 575, w h o restore r r m y n ("her secrets") from Dl"li7,
("naked"). SKEHAN,
"Acrostic Poem," 396, and RABINOWITZ, "Qumran Hebrew," 180, prefer the nonerotic sense of the word as in Sir 42:18 (MS M) over the notion of "nakedness". For
51:20cd(19ef) DEUTSCH, "Sirach 5 1 , " 402, gives a variation "My hand opened her
gates, and I understood her subtleties". SANDERS, "Sirach 51:13ff," 81-82, renders "I
opened m y hand(s) ... and perceive her unseen parts". In M S B 51:20d(19f) is incom
plete, only the verb D'OKI (from DD] = look at, look on) is complete ( [ p D'OKI [ p K
n*?i).
219 Read "for her"; with SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 575, who
reconstruct PP*?K for the last word. DEUTSCH, "Sirach 5 1 , " 402, suggests "I washed
my hand in her".
220 RABINOWITZ, "Qumran Hebrew," 175, 180, conjectures iTrfap ^DIDTH ^DD ("ac
cording as I kept myself pure I have received her") lacking any reference to the idea
of "hand".
221 DEUTSCH, "Sirach 5 1 , " 402, translates "inclination".
222 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 575, translate: "At first acquaint
ance with her, I gained understanding".
223 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, reconstruct "such that I will
never forsake her".
224 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, read it with the Greek text: "to
seek her". One of the other occurrences of the term IftiT ^ f t is in Cant 5:4 where it
has a sexual connotation. For another interpretation of the term "my inward parts
sound like a lyre for her" on the basis of if? "I13DD 1Qi"P ^VU, see THOMAS, " A note
on Ecclus 51:21a," 225-226.
225 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, suggest "of her food" (if?DKQ);
the two last words ( I V K I iVtf = "strength", "might") seem to be corrupt.
209
Wisdom poems
25 My mouth I opened and spoke of her:

gain yourselves wisdom (HODI! DD*7 "I3p) without money (^DD
26 (And) submit your neck to her yoke (if?in)
and let your mind (lit. yourselves) receive/accept her utterance/oracle.
She is close to those who seek her,
And the one who gives himself finds her.
The following verses seem corrupt. Their meaning is something like this:
27 See for yourselves, that I have accomplished (lit. became, from the verb
"to exist") little,
and I served her/waited on her and found her.
28 Hear much of my instruction in my youth
and silver and gold you will gain through m e .
29 The first half of this verse also seems corrupt, where "my soul rejoices" makes
sense, hut the last word seems out of place,
and the second half would sound
probably like this:
and do not be ashamed of singing (praise).
30 Work at your tasks in righteousness
and he (God) will give you your reward in his time.
(Blessed be Yahweh for ever,
226
227
228
229
230
231
232
233
234
and praised be his name from generation to generation.)

GI
13 When I was still young, before I went astray (npiv fj TTAavr)6r)vai |i),
I sought wisdom plainly in my prayer.

14 Before the temple I asked for her
and until the end I will seek her out.
15 As the blossoms ripened to grape
my heart delighted in her,
my foot walked in uprightness,
235
226 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, translate "let your mind
weigh her message".
227 51:27b is translated by SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, as: "but
have found much". DEUTSCH, "Sirach 5 1 , " 403, suggests: "See with your eyes, I
was young, yet I laboured in her and found her", correcting the verb 1UV to ÛV ("to
labour").
228 "In my youth" does not seem necessary.
229 Read "through her" (PD).
230 It is probably from the verb yw ("turn back").
231 The ending of the verb seems incorrect in the context.
232 The ending of the word seems out of place.
233 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, read for the verse: "Let your
being rejoice in the mercy of God" on the basis of GI, "and be not ashamed to give
him praise". DEUTSCH, "Sirach 5 1 , " 403, reads: "Rejoice in my instruction, do not
be disgraced in my songs".
234 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 574, have "in due season".
235 For 51:13b cf. WRIGHT, "Sirach: Introduction and Translation," 761.
210
Wisdom poems
from my youth I sought her.

16 I inclined my ear a little, and I received,
and I found for myself much instruction (TTca8iav).
171 made progress in her;
to him who gives me wisdom (ao(J>iav) I will give glory/praise.
18 For I intended to practise her,
and I have been jealous for the good, and I will not be ashamed.
19 My soul has wrestled with her,
and I was scrupulous in the performance of the law,
I stretched out my hands on high
and lamented my ignorances of her.
20 I directed my soul to her,
and in purification (v Ka6apia|iu)) I found her,
I possessed a heart (that was) with her from the beginning,
therefore I will not be forsaken;
21 and my inner being (f| KoiAia |iou) was stirred up to seek her,
therefore I acquired a good possession.
22 The Lord gave me a tongue as my reward,
and with it I will praise him.
23 Draw near me, (you) unlearned (aTTai8UTOi),
and lodge/dwell in the house of instruction.
24 Why are you still lacking in these things
and your souls thirst greatly?
25 I opened my mouth and I said:
acquire for yourselves without money.
26 Put your neck under a yoke (uyov)
and let your soul receive instruction (TTca8iav).
It is close to find.
27 See with your eyes that I laboured little
and I found for myself great rest (dvcoTauaiv).
28 Take your share in instruction with a lot of money,
and you will acquire much gold through it.
29 May your soul rejoice in his (God's) mercy,
and may you not be ashamed in his praise.
30 Work at your task in due season
and he (God) will give your reward in his time.
236
237
238
239
240
241
Sir 5 1 : 1 3 - 3 0 , as S a u e r o b s e r v e s , r e p r e s e n t s a d e v e l o p m e n t i n t h e s e n s e
that f o l l o w i n g Sir 1:1-10, w h e r e w i s d o m ' s g r e a t n e s s is p r a i s e d i n the
t h i r d p e r s o n , a n d S i r a c h 2 4 , w h e r e w i s d o m p r a i s e s h e r s e l f i n the first
236 For 51:16-18a cf. WRIGHT, "Sirach: Introduction and Translation," 761.
237 For 51:20ab cf. WRIGHT, "Sirach: Introduction and Translation," 761.
238 For 51:24b cf. also WRIGHT, "Sirach: Introduction and Translation," 762.
241 For 51:27a cf. WRIGHT, "Sirach: Introduction and Translation," 762.
211
Wisdom poems
person, the first p e r s o n finally b e l o n g s to the a u t h o r o f the acrostic

poem.
T h e e x p r e s s i o n " b e f o r e I w e n t a s t r a y " in 5 1 : 1 3 a (using TPS?!"!,
H Q 5 / l l Q P s ; TTAavn6fjvai, G I ) s u g g e s t s that the a u t h o r w a s s e x u a l l y
innocent.
In c o m p a r i s o n w i t h Sir 6:23-27, w h e r e the s e a r c h for w i s
d o m is so significant ( e s p e c i a l l y in 6:26-27), the r e a d i n g o f 5 1 : 1 3 b in
b o t h H Q 5 / l l P s a n d M S B reflects the m o t i f better t h a n the r e a d i n g in
G I ("I s o u g h t w i s d o m p l a i n l y in m y p r a y e r " ) . T h e t e r m tttpD is
e m p l o y e d in b o t h Sir 6:27 a n d 5 1 : 1 3 . T h e i d e a o f " y o u t h " ("IS73 in
H e b r e w ) is also p r e s e n t in the G r e e k text o f 6 : 1 8
a n d in 51:13. W e
n o t e d earlier in the d i s c u s s i o n o f the w i s d o m p o e m s that a p e r s o n h a s
to take initiative to s e a r c h for w i s d o m . A t t i m e s , h o w e v e r , s h e p l a y s a n
active role in a p p r o a c h i n g a person, resulting in a " r e c i p r o c a l l o n g i n g
a n d s e a r c h " o f the s t u d e n t a n d w i s d o m for e a c h other.
In Sir 51:14, s i m i l a r l y to Sir 15:2 ( " y o u n g b r i d e " ) , w i s d o m a p p e a r s
as a beautiful w o m a n ( m t f r Q c o r r e c t e d from m r Q ) w h o c o m e s to t h o s e
w h o s e e k h e r ( H Q 5 / H Q P s ) . In G I the m o t i f o f w i s d o m a p p r o a c h i n g
in h e r b e a u t y is c o m p l e t e l y l a c k i n g ("Before the t e m p l e I a s k e d for
h e r " ) . T h e s e c o n d h a l f o f Sir 5 1 : 1 4 ("and until the e n d I will s e e k h e r
o u t " ) is the s a m e in b o t h H Q 5 / H Q P s a n d G I and, like Sir 6:18, d e m o n
strates that " f i n d i n g " a n d " f r e q u e n t i n g " w i s d o m is a c o m m i t m e n t a
p e r s o n h a s to m a k e in his y o u t h for all his life ( " g r e y i n g h a i r " , Sir 6:18b,
GI). S a n d e r s s u g g e s t s that the i m a g e o f a y o u n g m a n r e a c h i n g m a t u r i t y
lies b e h i n d Sir 51:15 ( > inBtiT UÎV Vuzm p JTIJl DJl, = " A l t h o u g h a
blossom
drops
in the ripening,
grapes
rejoice
the
heart",
HQ5/HQPs ).
T h e r a b b i n i c c o m m e n t in m.Nid.
5:7 c o m p a r e s
w o m e n ' s s e x u a l m a t u r a t i o n to the r i p e n i n g o f figs. T h e reference to j o y
m a y b e a reference to y o u t h itself or the r e l a t i o n s h i p w i t h w i s d o m , or
b o t h . T h e i d e a s o f Sir 51:14-15 s u g g e s t that t h e s e i m a g e s s p e a k a b o u t
the sage's i n t i m a t e r e l a t i o n s h i p w i t h w i s d o m . T h e w o r d
m a y sim
p l y refer to feet ( " T h e w a y o f m y feet w a s in u p r i g h t n e s s " , 51:15c,
H Q 5 / H Q P s a n d M S B ) . S a n d e r s s u g g e s t s that it m a y b e a e u p h e m i s m
for the g e n i t a l i a .
In 5 1 : 1 5 c the m e a n i n g o f the t e r m " u p r i g h t n e s s "
242
243
244
245
2 4 6
2 4 7
248
242 SAUER, "Gedanken," 51-61, especially 53.

243 Apart from the physical sense TiVT) and TTAavdw can mean "going astray", "erring"
mentally, morally, or spiritually (e.g. Pss 58:3 [58:4 in BHS, 57:4 in LXX]; 95:10 [94:10
in LXX], sometimes because of drunkenness (Isa 28:7).
244 Not extant in Hebrew.
245 WRIGHT, "Wisdom and Women at Qumran," 242.
246 Wis 8:2 refers to both the young age of the person seeking wisdom and wisdom's
beauty. See also l K g s 3:7-9.
247 SANDERS, "Sirach 51:13ff," 81. For the image of ripening grapes see Gen 40:10; Isa
18:5. For a slightly different metaphor see Sir 14:18.
248 SANDERS, "Sirach 51:13ff," 81.
212
Wisdom poems
("ntZTB,
H Q 5 / H Q P s , L)6uTr|Ti, G I ) m a y i m p l y that t h e s e e k e r o f w i s
d o m w a l k e d t h e s a m e p a t h as s h e did, i.e. t h e p a t h o f " r i g h t e o u s n e s s "
a n d " j u s t i c e " ( P r o v 8:20). After w i s d o m h a s t e s t e d the faithfulness o f
t h e w i s e , s h e r e w a r d s h i m b y setting h i m o n t h e straight p a t h as in Sir
4 : 1 8 a ( M S A ) . Sir 5 1 : 1 5 d (rrrWV m P M O = "for from m y y o u t h I
k n e w h e r " , H Q 5 / H Q P s ) m a y e m p h a s i z e that t h e a u t h o r h a d i n t i m a t e
sexual knowledge of her.
G I w i t h its e x p r e s s i o n " I s o u g h t h e r " is n o t
s o explicit.
T h e p r i m a r y m e a n i n g o f np ? in Sir 5 1 : 1 6 is " i n s t r u c t i o n "
( H Q 5 / H Q P s , " I p a i d h e e d [lit. I t u r n e d / i n c l i n e d m y ear] [for] a little
[time], a n d I f o u n d m u c h i n s t r u c t i o n " ) . It c a n also d e n o t e " s e d u c t i v e
s p e e c h " as in P r o v 7 : 2 1 .
I n c o n t r a s t to the latter, the " s e d u c t i v e
s p e e c h " o f w i s d o m is attractive a n d g o o d .
It m a y b e that t h e a u t h o r
refers to the k n o w l e d g e h e g a i n e d f r o m w i s d o m (Sir 5 1 : 1 6 ) . H o w e v e r , it
m a y also i m p l y that w i s d o m , s i m i l a r l y to the a d u l t e r e s s in P r o v 7 : 2 1 ,
u s e s s e d u c t i v e w o r d s w i t h w h i c h she c a n c a p t i v a t e the student. G I w i t h
the w o r d TTcaSeiav ("instruction", 5 1 : 1 6 b ) t o n e s d o w n the p o t e n t i a l
a l l u s i o n to " s e d u c t i v e s p e e c h " . A s n o t e d a b o v e , t h e r e a d i n g o f Sir 5 1 : 1 7
p i n ]HK
nrrn if?*n) is p r o b l e m a t i c in H Q 5 / H Q P s . M S B
c a n s u g g e s t " H e r y o k e b e c a m e g l o r y for m e " (TOD ?
HYI
5 1 : 1 7 a ) . " Y o k e " in this case m a y refer to m a r i t a l r e l a t i o n s h i p , a n
i n t i m a t e b o n d . It is also p o s s i b l e , h o w e v e r , to r e a d t h e w o r d VfrV w i t h
S a n d e r s as " n u r s e " .
W i s d o m ' s qualities as a n u r t u r i n g w o m a n
( m o t h e r or wife) are k n o w n in Sir 15:2. If w e r e a d " p r o g r e s s " in the G I
(TrpoKOTrr] eyeveTO |ioi ev auTfj = " I m a d e p r o g r e s s in h e r " , 5 1 : 1 7 b ) , the
g l o r y / p r a i s e is g i v e n to the g i v e r o f w i s d o m , G o d h i m s e l f (also in Sir
15:10a). If, h o w e v e r , VfrV is u n d e r s t o o d as " n u r s e " , S a n d e r s ' s u g g e s t i o n
for the w o r d " a r d o u r " , " m a n h o o d " or " v i g o u r " in 5 1 : 1 7 b ("Hiri)
i n s t e a d o f praise, is n o t far-fetched. T h e t e r m is also e m p l o y e d in P r o v
5:9 ( " y o u w i l l give y o u r h o n o r ["["I1H] to others, a n d y o u r y e a r s to the
m e r c i l e s s " ) , in the c o n t e x t o f a w a r n i n g a g a i n s t c o n s o r t i n g w i t h a n
a d u l t e r e s s . T h i s w a y t h e f o l l o w i n g i d e a c o u l d b e s u r m i s e d o n the b a s i s
of S a n d e r s ' translation: she ( w i s d o m ) b e c a m e the student's n u r s e a n d
h e w i l l give h e r ( w i s d o m = t e a c h e r ) his a r d o u r / m a n h o o d . G I , as n o t e d
a b o v e , l a c k s t h e r e f e r e n c e to b o t h " y o k e " a n d " n u r s e " as p o s s i b l e
readings.
a
249
250
251
252
253
249
250
251
252
253
Cf. SANDERS, "Sirach 51:13ff," 83.

Also see the note on the text.
Cf. ANGEL, "Wild Men," 155.
213
Wisdom poems
W e m a y n o t e o n the o t h e r h a n d , that w i t h the r e a d i n g " p r a i s e " a

c e r t a i n p a t t e r n c a n b e m a i n t a i n e d , i.e. all the t h r e e s t a n z a s e n d w i t h a
r e f e r e n c e to the p r a i s e o f the L o r d .
A l s o , M u r a o k a is c o r r e c t in point
i n g o u t that in Sir 5 1 : 1 7 the o n e ( s ) to w h o m the a u t h o r s h o u l d n o t g i v e
h i s " m a n h o o d " or " v i g o u r " is (are) m a s c u l i n e .
Sanders' reading
w o u l d c e r t a i n l y fit the l a r g e r c o n t e x t o n w i s d o m p i c t u r e d as h i s lover.
2 5 4
255
E x c e p t for the last v e r s e (51:22) the s e c o n d s t a n z a (51:18-22) de

scribes the r e l a t i o n s h i p o f B e n S i r a a n d w i s d o m , u s i n g , at t i m e s , p a s
s i o n a t e i m a g e s . T h e c o m m e n t o f 5 1 : 1 8 is p u z z l i n g ("I r e s o l v e d a n d
w o r e h e r d o w n , I h a v e b e e n j e a l o u s for the g o o d a n d w i l l n o t t u r n
back" p T O N
D I M "T)Xlp H p T O N ! TniDT, l l Q 5 / l l Q P s ) . It is either a
m e t a p h o r w i t h a s e x u a l c o n n o t a t i o n or is o u t o f c o n t e x t h e r e . A n g e l
offers a n o t h e r r e a d i n g h e r e . If p T O ("to p l a y " ) r e p l a c e s p T O ( " w e a r
d o w n " ) , t h e n the i d e a o f p l a y i n g as p a r t o f l o v e m a k i n g fits in t h e c o n
text. J e a l o u s y , e s p e c i a l l y j e a l o u s y for p l e a s u r e ,
turning away and then
r e t u r n i n g c a n also b e p a r t o f a playful l o v e r e l a t i o n s h i p . G I is n o t so
explicit (8ivor]6r|v yap TOO TTOifjaai auTr]v Koci e^riAwaa TO d y a 6 6 v
Kai o u |ir| aiaxuv6d) = " F o r I i n t e n d e d to p r a c t i s e her, a n d I h a v e b e e n
j e a l o u s for the g o o d , a n d I will n o t b e a s h a m e d " ) , a l t h o u g h it retains
the i d e a o f j e a l o u s y . T h e t e r m s " b u r n i n g " (TP")!!, H Q 5 / H Q P s ) for w i s
d o m , or " a t t a c h m e n t " (Hptttn, M S B ) to her, c o n t i n u e in 5 1 : 1 9 a to d e
scribe the r e l a t i o n s h i p . B u r n i n g c a n b e a s e x u a l p a s s i o n ( P r o v 6:27). A
j e a l o u s p e r s o n is a t t a c h e d to h i s b e l o v e d a n d is h e s i t a n t to l e a v e her.
T h i s a n x i e t y lies p e r h a p s b e h i n d Sir 5 1 : 1 9 b ( " a n d m y face I h a v e n o t
turned away", l l Q 5 / l l Q P s )
a n d 5 1 : 2 0 a ( 1 9 c ) ("[I p u r s u e d ] h e r w i t h
m y b e i n g " , l l Q 5 / l l Q P s ) . T h e G r e e k text d e p a r t s f r o m it in 5 1 : 1 9 b
( " a n d I w a s s c r u p u l o u s in the p e r f o r m a n c e o f t h e l a w " ) , a n d i n t r o d u c e s
the t h e m e o f s t r e t c h i n g t h e h a n d s in 5 1 : 1 9 c . A p r o b a b l e r e a d i n g for
5 1 : 2 0 b ( 1 9 d ) in H Q 5 / H Q P s , as d i s c u s s e d a b o v e , is " [ a n d o n h e r
h e i g h t s ] (from D1"IQ) I a m n o t at e a s e " . A n g e l p r o v i d e s the f o l l o w i n g
translation: " i n the m o m e n t s o f h e r exaltation, I w i l l n o t let u p " , w h e r e
the " m o m e n t s o f h e r e x a l t a t i o n " is a reference to o r g a s m .
G I r e a d s in
51:19d: "and lamented m y ignorances of her". Skehan/Di Leila suggest
that the s p r e a d i n g o f the h a n d s (51:20c[19e]) is a n act o f a p r a y i n g pera
256
2 5 7
2 5 8
259
254 In the third stanza it is found in 51:29.

255 MURAOKA, "Erotic Hymn," 171.
256 If we accept Sander's translation for the term "good" as suggested in the note on the
translation. Cf. also ANGEL, "Wild Men," 155.
257 M S B is not significantly different.
258 M S B reads "I gave my heart/soul to her".
259 ANGEL, "Wild Men," 156.
214
Wisdom poems
260
son,
w h i c h i n o t h e r c o n t e x t s c o u l d b e r e w a r d e d w i t h the r e v e a l e d
secrets o f w i s d o m (51:20d[19f]), the s a m e r e w a r d as in Sir 4 : 1 8 b .
Here,
h o w e v e r , a different w o r d is u s e d for " s e c r e t s " , n o t "inOB from Sir
4:18b, w h i c h m a i n l y m e a n s " s e c r e t p l a c e " , " h i d i n g p l a c e " . I n Sir
51:20d[19f] ( " [ a n d h e r secrets, lit. n a k e d n e s s ] I c a m e to k n o w " ) , t h e
w o r d r r m y p ] ] (from UTW, D"li7, " n a k e d " ) is e m p l o y e d .
W i t h it t h e
261
2 6 2
u s e o f the h a n d s to o p e n w i s d o m ' s g a t e is m o r e a p p r o p r i a t e t h a n t h e
lifting u p of h a n d s i n o r d e r to pray. If the r e a d i n g of M S B (iTHtfttf PinriD
V = " m y h a n d o p e n e d h e r g a t e " , 5 1 : 2 0 c [ 1 9 e ] ) is a c c e p t e d , the line
w i t h the erotic c o n n o t a t i o n o f the w o r d " h a n d "
would be another
c l i m a x o f the d e s c r i p t i o n o f B e n Sira's l o v e affair w i t h w i s d o m : their
l o v e is fulfilled i n s e x u a l i n t e r c o u r s e . T o talk o p e n l y a b o u t a w o m a n ' s
nakedness w o u l d be exceptional, since female nakedness, especially in
the H e l l e n i s t i c era, c o u l d reflect o n the w o m a n ' s r e s p e c t a b i l i t y , or
r a t h e r o n the l a c k o f i t . It is e x t r a o r d i n a r y that B e n Sira d e s c r i b e s w i s
d o m ' s n a k e d n e s s . T h e e x p l a n a t i o n for this is p r o b a b l y that h e s p e a k s
a b o u t p e r s o n i f i e d w i s d o m a n d n o t a real w o m a n .
B o t h 5 1 : 2 0 e ( 2 0 a ) ([Tl'pX
T T r a n M = " I purified m y h a n d for
[her]")
i n l l Q 5 / l l Q P s , a n d 5 1 : 2 0 e ( 2 0 b ) (TIKSQ m n t Q I = " I f o u n d
[her] i n p u r e n e s s " ) i n M S B , refer to p u r i t y / p u r e n e s s . W h i l e b o t h lines
m a y c o n c e r n the p u r i t y o f w i s d o m ' s l o v e r h i m s e l f , it is also p o s s i b l e
that M S B d e s c r i b e s w i s d o m . R e g a r d i n g the latter D e u t s c h p r o p o s e s
that p u r e n e s s is t h e state i n w h i c h w i s d o m is r e a d y to h a v e s e x u a l in
t e r c o u r s e after h e r p u r i f i c a t i o n p e r i o d .
W e m a y o n l y c o n j e c t u r e that
a c c o r d i n g to H Q 5 / H Q P s the p e r s o n s e e k i n g w i s d o m m u s t also b e i n a
state o f p u r e n e s s b e f o r e h a v i n g i n t e r c o u r s e w i t h w i s d o m . TuxTyv i n
5 1 : 2 0 a c o u l d also b e u n d e r s t o o d as " d e s i r e " . T h e line w o u l d t h e n r e a d
" I d i r e c t e d m y d e s i r e to h e r " to d e s c r i b e t h e e m o t i o n s of w i s d o m ' s
lover. 5 1 : 2 0 b in G I , s i m i l a r l y to 5 1 : 2 0 e ( 2 0 b ) in M S B , also attests to the
idea of cleanliness.
n
2 6 3
264
265
266
260 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 578. Cf. Exod 9:29.33; l K g s 8:22; 2Chr
6:12.13.29; Ezra 9:5; Tob 3:11; Isa 1:15.
261 Cf. l K g s 3:6-12; Wis 7:7.
263 Cf. DELCOR, ' T w o Special Meanings of the Word V , " 230-240; MURAOKA, "Erotic
Hymn," 171.
264 SATLOW, "Jewish Constructions of Nakedness," 440-442, 451-452, who also points
out that in the early books of the Hebrew Bible seductive women were not always
naked (Tamar, Gen 38:14, in contrast to Bathsheba's nakedness, 2Sam 11:2). Rabbinic
literature has especially considered female nakedness as a marker of the woman's
character and also a danger, as it can sexually arouse men.
265 See the notes on text and translation.
266 DEUTSCH, "Sirach 5 1 , " 406.
215
Wisdom poems
a
Sir 51:20f(20c) in M S B , s i m i l a r l y to 5 1 : 1 5 d ( H Q 5 / H Q P s ) affirms

that the s a g e k n e w w i s d o m from a n e a r l y a g e a n d g o e s a step further in
d e c l a r i n g that h i s h e a r t w a s a l w a y s for her. 5 1 : 2 0 g ( 2 0 d ) is m u t i l a t e d . G I
in this line ("therefore I w i l l n o t b e f o r s a k e n " , 5 1 : 2 0 d ) i m p l i e s that as
w i s d o m w a s w i t h the a u t h o r from the b e g i n n i n g s h e will so r e m a i n
until the e n d (cf. 5 1 : 1 4 b in l l Q 5 / l l Q P s ) .
W h o e v e r finds w i s d o m is u r g e d to h o l d h e r fast ("do n o t let h e r
g o " , Sir 6:27b), a n d w h o e v e r tasted w i s d o m ' s f o o d a n d d r i n k (Sir 24:21)
will still w a n t m o r e (cf. P r o v 4 : 6 ) . A l s o , if a n y o n e enters a n i n t i m a t e
r e l a t i o n s h i p w i t h w i s d o m , the d e s i r e o f that p e r s o n w i l l n e v e r b e fully
q u e n c h e d . T h i s p a s s i o n is e x p r e s s e d a g a i n in Sir 51:21a, as w i s d o m is
i n d e e d a g o o d p o s s e s s i o n , if n o t the b e s t (51:21b, in b o t h M S B a n d G I ) ,
that a p e r s o n c a n h a v e (cf. P r o v 4:7). A s n o t e d a b o v e , the t e r m H O P I
h a s s e x u a l c o n n o t a t i o n s in C a n t 5:4. It is also the c a s e in Sir 5 1 : 2 1 . A n g e l
n o t e s that K O I A I O C in the L X X m a y refer to r e p r o d u c t i v e o r g a n s .
This
w a y the sage's l o i n s w e r e b e i n g stirred u p to s e e k w i s d o m , w h i c h is
a n o t h e r s i g n o f the b u r n i n g d e s i r e for her.
Sir 5 1 : 2 2 closes the d e s c r i p t i o n o f the author's a n d w i s d o m ' s rela
t i o n s h i p w i t h a reference to the L o r d , w h o h a s g i v e n the a u t h o r r e a s o n
to p r a i s e h i m w i t h h i s " t o n g u e " (cf. Isa 5 0 : 4 ) . A s a w i s e m a n h e is w o r
t h y o f p r a i s i n g G o d , as is clear also from Sir 15:10a, in contrast w i t h the
" w i c k e d " , w h o is e x c l u d e d from the p r a i s e of the L o r d .
The word
iniHK ("I will p r a i s e h i m " , i.e. the L o r d ) c o n c l u d e s the s e c o n d s t a n z a
(8 distichs) o f the p o e m . A c c o r d i n g to D e u t s c h it is also the c o n c l u s i o n
of the c o n f e s s i o n part o f the p o e m , a n d w i t h 5 1 : 2 3 the s e c o n d part, the
exhortation, b e g i n s .
In the third s t a n z a (51:23-30) B e n Sira a p p e a r s as a w i s d o m teacher,
himself. A s a d i s c i p l e o f w i s d o m h e c o n s i d e r s h i m s e l f w o r t h y a n d ca
p a b l e o f t e a c h i n g others. T h i s i d e a o c c u r r e d also in Sir 24:30-33 (espe
cially 2 4 : 3 2 - 3 3 ) a n d it c u l m i n a t e s in Sir 5 1 : 2 3 - 3 0 . H e , the w i s e teacher,
invites the " f o o l i s h " (D^DD) or " u n l e a r n e d " (coTaiSeuTOi) in the first
p e r s o n to a t t e n d to h i m " i n m y h o u s e o f i n s t r u c t i o n " ( ^ I I Q JVDD) in
5 1 : 2 3 . B e n Sira, s i m i l a r l y to w i s d o m , w h o e x a l t e d the w i s e a b o v e h i s
fellows in Sir 15:5a, exalts h i m s e l f a b o v e t h o s e w h o d o n o t k n o w w i s
dom. As noted above, wisdom's f o o d
a c c o r d i n g to Sir 15:3 is the
a
2 6 7
268
2 6 9
270
271
272
267
268
269
270
271
272
In 51:20c GI repeats the idea of 51:20f(20c) in M S B.

ANGEL, "Wild Men," 157.
See discussion of Sir 14:20-15:10.
DEUTSCH, "Sirach 5 1 , " 404.
GI reads "in the house of instruction".
216
Wisdom poems
" b r e a d o f k n o w l e d g e " a n d h e r d r i n k is the " w a t e r o f [ u n d e r s t a n d i n g ] "

(cf. Sir 5 1 : 2 4 ) .
As a w i s d o m teacher ("My mouth I opened and spoke of her", M S
B , 5 1 : 2 5 a ) B e n Sira a d v i s e s h i s d i s c i p l e s that it is n o t m o n e y that is
n e e d e d to g a i n w i s d o m ; it is p o s s i b l e e v e n for the p o o r (51:25b, cf. Isa
5 5 : 1 - 3 ; P r o v 4:5-7). W h a t is n e c e s s a r y is the p e r s o n ' s w i l l i n g n e s s for
273
h a r d w o r k c o m b i n e d w i t h h u m i l i t y (Sir 6:19a), as e x p r e s s e d w i t h t h e
s y m b o l o f w i s d o m ' s y o k e (n*?S7, uyov, Sir 5 1 : 2 6 a ) , s i m i l a r l y to Sir 6:242 5 (cf. J e r 2 7 : 8 . 1 1 - 1 2 ) , a n d a t t e n t i o n to r e c e i v e w i s d o m ' s u t t e r a n c e
(HNtttB, Sir 5 1 : 2 6 b ) or i n s t r u c t i o n ( T T a i S e i a v , Sir 5 1 : 2 6 b ) . W i s d o m ' s y o k e
m a y b e c o n t r a s t e d w i t h t h e w i c k e d w o m a n i n Sir 2 6 : 7 w h o is c o m p a r e d
to a c o n s t a n t l y m o v i n g , irritating y o k e (cf. M a t t 1 1 : 2 8 - 3 0 ) . O n l y t h o s e
w h o w h o l e h e a r t e d l y strive for w i s d o m (TOD] ]ni]l = " a n d t h e o n e w h o
g i v e s h i m s e l f " ) w i l l find h e r (Sir 5 1 : 2 6 c d , cf. Sir 6:19-27; 1 4 : 2 0 - 2 7 ) .
I n Sir 5 1 : 2 7 the w r i t e r u s e s h i s o w n e x a m p l e to e n c o u r a g e h i s stu
dents, a g a i n a t h o u g h t familiar f r o m Sir 6:19cd a n d Sir 5 1 : 1 6 . " I p a i d
h e e d . . . (for) a little ( t i m e ) " (51:16a, H e b r e w ) is i n parallel w i t h " I h a v e
a c c o m p l i s h e d little" (51:27a, H e b r e w ) . S i m i l a r l y the e x p r e s s i o n " a n d I
f o u n d m u c h i n s t r u c t i o n " (or " s e d u c t i v e s p e e c h " as p o i n t e d out, 5 1 : 1 6 b ,
H e b r e w ) c o u l d b e p a r a l l e l e d w i t h " a n d f o u n d h e r " (51:27b, H e b r e w ) ,
i.e. w i s d o m . It is u n c e r t a i n w h y G I c h a n g e s 5 1 : 2 7 b to " . . . I f o u n d for
m y s e l f great rest".
2 7 4
S k e h a n / D i L e i l a ' s r e a d i n g for 5 1 : 2 8 a ( " H e a r b u t a little instruction;

y o u w i l l w i n silver a n d g o l d t h r o u g h h e r " ) s e e m s to b e m o r e fitting
t h a n M S B ' s text ( " H e a r m u c h o f m y i n s t r u c t i o n " ) s i n c e the f o r m e r
w o u l d c r e a t e a p a r a l l e l b e t w e e n 5 1 : 2 7 a n d 5 1 : 2 8 a n d a less tight parallel
between 51:16 and 51:28.
T h e m e n t i o n o f silver a n d g o l d i n 5 1 : 2 8 b
m a y b e a r e f e r e n c e to " r i c h e s a n d h o n o u r " , " w e a l t h a n d p r o s p e r i t y "
( P r o v 8:18) w h i c h the w i s e w i l l p o s s e s s t h r o u g h finding w i s d o m .
275
N o t o n l y d o e s the w i s e p e r s o n h a v e r e a s o n to rejoice a n d p r a i s e
God
for h i s gift, w i s d o m (cf. Sir 1:26; W i s 8:21-9:18), b u t it is also h i s
p u r p o s e a n d d u t y . I n p r a i s i n g the L o r d the s a g e l e a d s h i s d i s c i p l e s b y
e x a m p l e as is reflected i n Sir 5 1 : 1 7 b ; 5 1 : 2 2 b ; n o w i n 5 1 : 2 9 h e e n c o u r
a g e s t h e r e a d e r s to d o the s a m e . T h e 2 2 - l i n e p o e m w o u l d e n d w i t h the
2 7 6
277
278
273 Cf. Sir 24:19-21; Prov 9:5.

274 A similar term is used in IChr 22:19.
275 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 579. ' T a k e your share in instruc
tion with a lot of money, and you will acquire much gold through it" in GI does not
seem to fit into the parallel of 51:27-28.
276 Cf. Sir 35:25-26 in a different context.
277 See discussion of Sir 14:20-15:10.
278 See the possible interpretations for this line above.
217
Conclusion
call to s i n g p r a i s e to the L o r d . T h e extra D line also h a s a r e f e r e n c e to

G o d . T h e r e a d i n g o f G I for 5 1 : 3 0 a ( " w o r k at y o u r t a s k in d u e s e a s o n " )
s e e m s m o r e a p p r o p r i a t e t h a n M S B ( " w o r k at y o u r t a s k s in r i g h t e o u s
n e s s " ) , s i n c e it creates a tight parallel w i t h 5 1 : 3 0 b : " a n d h e ( G o d ) will
give y o u y o u r r e w a r d in h i s t i m e " ( M S B ) .
In h i s i n v i t a t i o n to the d i s c i p l e s B e n Sira's p a s s i o n a t e v o i c e h a s
c h a n g e d s o m e w h a t starting w i t h 5 1 : 2 3 . H i s p e r s u a s i v e attitude re
m a i n e d , b u t it is in the s e r v i c e o f c o n v i n c i n g h i s s t u d e n t s to f o l l o w h i s
e x a m p l e . E v e n t h o u g h forceful l a n g u a g e is u s e d in 5 1 : 2 4 b ( " y o u r s o u l s
are v e r y thirsty", M S B ) , a n d the i d e a o f s u b m i s s i o n to w i s d o m ' s y o k e
r e t u r n s in 51:26, the erotic i m a g e s are f o u n d m a i n l y in the first a n d the
s e c o n d stanzas.
2 7 9
B e n Sira's acrostic p o e m in s o m e a s p e c t s is s i m i l a r to the p r e v i o u s

five p o e m s , b u t it h a s s o m e u n i q u e e l e m e n t s . It e m p l o y s p e r s o n i f i c a t i o n
to d e s c r i b e the l o v e - r e l a t i o n s h i p w i t h w i s d o m . H o w e v e r , this d e s c r i p
t i o n is m o r e p e r s o n a l a n d m o r e e r o t i c a l l y c h a r g e d t h a n a n y o f the p r e
c e d i n g w i s d o m h y m n s in h i s b o o k . O n e r e a s o n is the u s e o f the first
p e r s o n . T h e s o m e t i m e s s u r p r i s i n g c o m m e n t s w i t h their s e x u a l c o n n o t a
tions e x h i b i t a p o s i t i v e attitude t o w a r d s s e x u a l i t y in the specific c o n t e x t
of the r e l a t i o n s h i p of the s a g e a n d w i s d o m . W h a t is p e r h a p s e v e n m o r e
s u r p r i s i n g is that the writer's o w n d e s c r i p t i o n of h i s l o v e affair is inter
w o v e n w i t h references to the p r a i s e o f G o d , p a s s a g e s that a p p e a r to
r e t u r n at the c l o s i n g o f e v e r y m a j o r part o f the p o e m . R e m a r k a b l y , a n
o p e n n e s s o n s e x u a l issues, i n c l u d i n g i n t e r c o u r s e , f e m a l e n a k e d n e s s ,
a n d o r g a s m , is f o u n d a l o n g w i t h lines a b o u t p r a i s i n g G o d . E r o s a n d the
s a c r e d are n o t s e p a r a t e d . T h i s is c e r t a i n l y o n e o f the m o s t r e v o l u t i o n a r y
characteristics o f B e n Sira's e r o t i c a l l y h i g h l y - c h a r g e d p o e m .
O n the
o t h e r h a n d , the t r a n s l a t i o n d e m o n s t r a t e s a t e n d e n c y o f t o n i n g d o w n
the erotic content. U s u a l l y it d o e s so b y r e p l a c i n g t h e erotic t e r m i n o l
o g y u s e d b y the H e b r e w text, r e s u l t i n g in a n a l m o s t n e u t r a l d e s c r i p t i o n
of s e e k i n g a n d finding w i s d o m for the p u r p o s e of learning.
2 8 0
5.1 Conclusion
T h e p o e m s that c o n t a i n the i m a g e s o f a p e r s o n i f i e d f e m a l e w i s d o m
figure in the B o o k o f B e n Sira differ in m a n y respects, b u t s o m e i m p o r
tant similarities c a n b e d i s c o v e r e d a m o n g t h e m . I n Sir 1:1-10 o n e o f the
279 GI in 51:30b agrees.

280 Cf. the discussion of Sir 24:1-22. Potentially erotic language (24:16-21) is followed by
the comment on the Most High and the Torah in 24:23.
218
Wisdom poems
m a i n t h e m e s o f the a u t h o r is e s t a b l i s h e d : firstly, that all w i s d o m is from

the L o r d a n d it w i l l r e m a i n w i t h h i m forever, a n d s e c o n d l y , that o n l y
G o d k n o w s h e r a n d h e r origin. O n l y h e c a n give w i s d o m to his crea
tures, a n d m a k e h e r a c c e s s i b l e for h u m a n s . T h i s accessibility is further
d e v e l o p e d in Sir 4:11-19, w h e r e w i s d o m teaches, tests, a n d gives p r o m
ises to t h o s e s e e k i n g her. It is also a p a s s a g e w h e r e s h e first s p e a k s in
the first p e r s o n (in 4:15-19 in M S A ) . R e f e r e n c e s to i n t i m a c y b e t w e e n
w i s d o m a n d h e r s e e k e r m a y b e f o u n d in this p o e m ( w i s d o m ' s i n m o s t
c h a m b e r s a n d secrets), a n d in 24:1-22 (especially fragrance - f o o d - s e x
i m a g e r y ) , b u t t h e y are m a i n l y e l a b o r a t e d in Sir 6:18-31; 14:20-15:10 a n d
i n 5 1 : 1 3 - 3 0 . S o m e o f the s y m b o l i s m celebrates l o v e that h a s n o o t h e r
p u r p o s e b e y o n d itself (14:24-27 in H e b r e w , p o s s i b l y 15:3, 2 4 : 1 6 - 2 1 ;
51:13-21), w i t h o u t u s i n g the field - s e e d i m a g e r y a n d w i t h o u t a n y e x
plicit reference to offspring. S i r a c h 2 4 , w h i l e v e r y d e p e n d e n t o n P r o v
erbs 8, is also different from it a n d from J o b 2 8 in o t h e r aspects: w i s
d o m ' s o r i g i n is clear, a n d she is c o m m a n d e d to t a k e r o o t in Israel.
C o n c e r n i n g the n o t i o n that w i s d o m is g i v e n to Israel, S i r a c h 2 4 is simi
lar to B a r 3:9-4:4. In W i s d o m 7-9 w i s d o m is m o r e abstract. In the latter,
w i s d o m ' s d e s c r i p t i o n as "TTVU|ia ootyiaq"
( W i s 7:7) a p p e a r s , s h o w i n g
Hellenistic influence. I m a g e s r e m i n i s c e n t o f a l o v e affair are also f o u n d
in W i s d o m 8. T h e y are, h o w e v e r , n o t as s e n s u a l as t h e o n e s e m p l o y e d
b y B e n Sira, a n d a certain d i s t a n c e b e t w e e n the a u t h o r a n d w i s d o m
r e m a i n s . Sir 51:13-30 is the final a n d m o s t r e m a r k a b l e e x a m p l e o f de
p i c t i n g a s e x u a l affair/relationship b e t w e e n s t u d e n t / l o v e r a n d w i s
d o m / b e l o v e d . A s n o t e d a b o v e , erotic illustrations are i n t e r w o v e n w i t h
praises o f G o d .
Sir 6:18-31; 14:20-15:10 a n d e s p e c i a l l y Sir 51:13-30 clearly attest to
the author's p o s i t i v e attitude t o w a r d s sexuality, e s p e c i a l l y in the H e
b r e w . F e m a l e sexuality, i n c l u d i n g f e m a l e n a k e d n e s s (51:13-30), is s o m e
t h i n g to b e affirmed. It is, h o w e v e r , s u r p r i s i n g that this attitude is
m a i n l y d e m o n s t r a t e d in t h e w i s d o m p o e m s , w h e r e the object o f desire
is n o t a real w o m a n . T h e s e c o m m e n t s d o n o t s e e m to r e p r e s e n t t h e
sage's v i e w o n s e x u a l i t y in c o n n e c t i o n w i t h real w o m e n . T h e l a n g u a g e
of these p o e m s i m p l y that the p u r s u i t for, e v e n c o u r t i n g o f w i s d o m
c u l m i n a t e s in a m a r r i a g e - l i k e r e l a t i o n s h i p that the s a g e w a n t s to ap
p r o v e as licit for the s t u d e n t s .
281
281 I thank Professor Benjamin Wright for his help in formulating these conclusions in
his examiner's report.
Chapter 6
Conclusion
B e n Sira is n o t s h y a b o u t s e x u a l i t y . H i s v i e w o n s e x is, h o w e v e r , c o m
plex. It varies, for i n s t a n c e , d e p e n d i n g o n w h o s e s e x u a l i t y is the subject
of d i s c u s s i o n a n d w h a t p o s i t i o n that a c t u a l p e r s o n o c c u p i e s in the au
thor's social w o r l d . In the p r e v i o u s c h a p t e r s n u m e r o u s c o m m e n t s w e r e
d i s c u s s e d that h a d s o m e t h i n g to s a y a b o u t either w o m e n / f e m i n i n i t y or
sexuality, or b o t h . In o t h e r s h o n o u r a n d s h a m e p l a y e d a p a r t i c u l a r role.
In this c o n c l u s i o n w e r e v i e w t h e s e d i v e r s e c o n t e x t s a n d s t a n c e s a n d
s e e k to identify the distinctive e m p h a s e s w h i c h f o r m the attitude to
w a r d s s e x u a l i t y p r e s e r v e d in the w o r k a n d its translation.
F a t h e r s , M o t h e r s , W i d o w s (and O r p h a n s )
F o r B e n Sira, p a r e n t s are to b e r e s p e c t e d , s i n c e it is c o m m a n d e d b y the
L o r d ( E x o d 20:12; D e u t 5:16). W h i l e o n the o n e h a n d m o t h e r s e n j o y the
s a m e r e s p e c t a n d care as fathers (3:2-3; 7:27-28), fathers are g i v e n m o r e
a t t e n t i o n in 3:1-16 t h a n m o t h e r s . W h i l e h o n o u r i n g b o t h father a n d
m o t h e r a t o n e s for sins (3:3-4), g o o d d e e d s t o w a r d o n l y the father h a v e
a t o n i n g efficacy a c c o r d i n g to 3:14-15. T h e G I text o f 3:11b ("and for the
c h i l d r e n a m o t h e r in d i s h o n o u r is a disgrace", Koci oveiSoq
IEKVOIC,
|iT]Tr|p ev a S o ^ i g ) m a y refer to s e x u a l i m m o r a l i t y o f the m o t h e r . T h i s
c o m m e n t is a l s o a n e x a m p l e w h e r e the t r a n s l a t i o n h a s a m o r e n e g a t i v e
attitude t o w a r d m o t h e r s , or t o n e s d o w n the p o s i t i v e attitude. W h i l e the
father is n o t c o n n e c t e d e x p l i c i t l y w i t h s e x u a l w r o n g d o i n g in the p a s
s a g e s o n m o t h e r s a n d fathers, B e n Sira w r i t e s a b o u t the i m m o r a l i t y o f
o l d m e n (25:2d; 42:8b) in a c o n d e m n a t o r y m a n n e r , as s h o w n b e l o w .
A p e r s o n ' s disgraceful activity, w h i c h may i n c l u d e s e x u a l i m m o r a l
ity, as the t e r m s DUT ( M S B ) a n d TTO ( M S S B s , M ) may s u g g e s t in
41:17a, reflects n e g a t i v e l y o n b o t h father a n d m o t h e r (23:14).
T h e a u t h o r is silent o n s e x u a l i t y w i t h r e g a r d to w i d o w s a n d or
p h a n s , w h o are a n i m p o r t a n t c o n c e r n for B e n Sira, since h e is sensitive
to social i s s u e s (4:10; 3 5 : 1 7 - 1 8 [ 1 7 - 1 9 ] ) . W i d o w s ' s e x u a l v u l n e r a b i l i t y
1
It is not detailed what disgrace (]l^pD, M S A; dTi|iia, GI) means regarding one's
father in 3:10.
220
Conclusion
m a y h a v e b e e n a n issue for the sage, b u t this is n o t explicit. T h e r e are

no teachings on widowers.
Daughters and Sons
In B e n Sira's e y e s d a u g h t e r s c a u s e the m o s t a n x i e t y w h e n it c o m e s to
s e x u a l i t y (7:24-25; 22:4b-5; 4 2 : 9 - 1 4 ) . O n the o n e h a n d these c o m m e n t s
s h o u l d also b e v i e w e d in the c o n t e x t o f h o n o u r a n d s h a m e . A d a u g h t e r
is a p e r s o n w h o c a n d o the m o s t d a m a g e to a father's h o n o u r w h e t h e r
as a n u n m a r r i e d a n d s e d u c e d (42:10a, nniDn M S B ; "defiled", *?nn in
M S M ) , e v e n p r e g n a n t (42:10c, JTTrn, M S M ) girl, or as a n unfaithful
m a r r i e d w o m a n (42:10b, [n]Dtttn, M S M ) . E v e n h e r b a r r e n n e s s s e e m s to
b e the father's p r o b l e m (42:10d, ^VT), M S M ) . W h e n she is s h a m e l e s s ,
w h i c h m a y i n c l u d e s e x u a l p r o m i s c u i t y , she is d e s p i s e d b y b o t h father
a n d h u s b a n d (22:4b-5, G I ) . S h e m u s t a c c e p t h e r father's c h o i c e as a h u s
b a n d (22:4a, "A sensible d a u g h t e r w i l l inherit h e r h u s b a n d " , 6uydTr|p
(|)povi|ir|
KAr|povo|ir]ai
avSpa
auTfjq, GI,
and
probably
36:21a[26a],
"[Any] m a n will a w o m a n accept", TON *?Dpn "Dt

M S B).
O n t h e o t h e r h a n d , h o w e v e r , the e x t r e m e l y n e g a t i v e attitude
t o w a r d s d a u g h t e r s a n d their chastity (7:24a, "Guard their chastity (lit.
b o d y ) " , D")Nttt "11^3, M S A ) is u n p r e c e d e n t e d in the J e w i s h literature u p
to that t i m e a n d c a n n o t b e e x p l a i n e d s o l e l y b y the c o n c e r n for h o n o u r
a n d s h a m e . E s p e c i a l l y 4 2 : 1 1 - 1 2 a n d 2 6 : 1 0 - 1 2 s u g g e s t that a d a u g h t e r
p o s s e s s e s n o c a p a b i l i t y o f self-control, a n d therefore h a s to b e
c o n t r o l l e d b y h e r father. W i t h o u t the s u p e r v i s i o n o f h e r father she
p o s e s a d a n g e r . S h e is d e s c r i b e d as if h e r m a i n c h a r a c t e r i s t i c w e r e h e r
sexuality, a n d getting in c o n t a c t w i t h a m a l e w o u l d i n e v i t a b l y result in
s e x u a l p r o m i s c u i t y (42:12a, "Let h e r n o t g i v e h e r b e a u t y [lit. figure,
"INI"!] to a n y male", M S B ; 2 6 : 1 0 - 1 1 , " K e e p strict w a t c h o v e r a h e a d s t r o n g
d a u g h t e r [Ouyorrpi dSiaTpeTTTio], lest, finding an o p p o r t u n i t y (i.e.
r e l a x a t i o n o f restraint), s h e m a k e u s e o f it. F o l l o w c l o s e l y (her) b o l d
eyes, a n d d o n o t b e s u r p r i s e d if she c o m m i t s a n offence against
y o u / s i n s against you", G I ) . S h e s e e m s objectified. T h e H e b r e w text o f
26:10-12 is n o t extant. T h e G r e e k explicitly treats d a u g h t e r s , a l t h o u g h
there are s u g g e s t i o n s that the original text m a y h a v e c o n c e r n e d w i v e s
since it c o m e s in the m i d d l e o f s a y i n g s o n marital r e l a t i o n s h i p s ( 2 6 : 1 18). It is p o s s i b l e that the original w r i t e r h a d a less n e g a t i v e c o m m e n t
o n w i v e s , a n d that the translator h a s c h a n g e d the t h e m e to d a u g h t e r s ,
u s i n g the m o s t o b s c e n e t e r m i n o l o g y in his w h o l e w o r k (26:12, "... she
sits d o w n in front o f e v e r y p e g [KOCTEVOCVTI TTOCVTO^ TTaaadAou
2
Read this word with M S M: "reveal", "expose"
221
Conclusion
Ka6rjaTai] a n d o p e n s h e r q u i v e r for (lit. b e f o r e ) a n a r r o w , [KOX EVOCVTI

(3eAouq d v o i ^ e i c|)apTpav]", G I ) . H o w e v e r , 7:24-25; 22:4b-5; 4 2 : 9 - 1 4 a n d
the G r e e k text o f 2 6 : 1 0 - 1 2 reflect t h e n e g a t i v e attitude o f the w r i t e r or
the t r a n s l a t o r o n l y t o w a r d
the s e x u a l i t y o f d a u g h t e r s ,
and not
in
general.
R e m a r k a b l y , if after 4 2 : 1 4 a ("[Better is the w i c k e d n e s s ] o f a m a n
t h a n a w o m a n w h o d o e s g o o d " , M S B ) w e r e a d 4 2 : 1 4 b w i t h the c o r
r e c t e d text o f M S M ("But b e t t e r is a G o d - f e a r i n g d a u g h t e r t h a n a
s h a m e l e s s son", w h e r e , i n the s e n t e n c e nD"in
m n D B J"Q1 the w o r d
w o u l d b e r e p l a c e d w i t h p B ) , 4 2 : 9 - 1 4 w o u l d finish o n a p o s i t i v e
n o t e b y a d m i t t i n g that t h e r e are G o d - f e a r i n g ( p e r h a p s c h a s t e ) d a u g h
ters a n d s h a m e l e s s ( p e r h a p s u n c h a s t e ) s o n s . T h i s w o u l d b e v e r y differ
e n t f r o m the r e a d i n g o f G I i n 42:14: "Better is the w i c k e d n e s s o f a m a n
t h a n a w o m a n w h o d o e s g o o d , a n d a w o m a n b r i n g s s h a m e l e a d i n g to
disgrace" (Kpeiaawv
Korraiaxuvouaa eiq
TTOvrpia d v S p o q
f) dyaOoTTOioq
yuvr],
Kai yuvr]
6veiSio\i6v).
N e i t h e r the c o m m e n t "and d o n o t let y o u r face s h i n e u p o n t h e m "

(7:24b, D^D Dif?N TNH
M S A ) nor other passages concerning the
s e x u a l i t y o f a d a u g h t e r , i m p l y that t h e a u t h o r w a r n s a g a i n s t i n c e s t u o u s
intentions toward one's daughter.
T h e H e b r e w text o f Sir 7:23b ("and t a k e for t h e m w i v e s i n t h e i r
youth", D n m i m
D'titt Oif? WD\ M S A ) i m p l i e s that t h e s e x u a l c h a s t i t y
of s o n s b e f o r e m a r r i a g e w a s a l s o a n issue, a n d that fathers h a d the re

s p o n s i b i l i t y o f f i n d i n g a c h a s t e w i f e for t h e m . 2 6 : 1 9 - 2 1 (GII) e v e n attests
that the w o m a n n o t o n l y h a d to b e c h a s t e , b u t also fertile, a n d s o able to
p r o v i d e l e g i t i m a t e offspring for the h u s b a n d . I n 2 2 : 3 the c o m m e n t o n
u n d i s c i p l i n e d s o n s is n o t specified. H o w e v e r , it m a y refer to the son's
d i s o b e d i e n c e , for i n s t a n c e i n the a r r a n g e m e n t o f m a r r i a g e . A s e x u a l l y
promiscuous and disobedient son cannot be trusted with family inheri
tance, t h r o u g h h i m a f a t h e r ' s g o o d n a m e w i l l n o t b e p e r p e t u a t e d , a n d is
also n o t able to c a r r y o u t duties, w h i c h i n c l u d e p e r f o r m i n g b u r i a l a n d
funeral rites. T h i s c o n c e r n m a y a l s o e x p l a i n w h y a d a u g h t e r is c o n s i d
e r e d a ' T o s s " to h e r father (22:3): s h e c a n n o t c a r r y o u t the d u t i e s o f a
son. It a p p e a r s that b o t h m a l e a n d f e m a l e c h i l d r e n w e r e v i e w e d n o t i n
their o w n right, b u t i n t h e c o n t e x t o f f a m i l y dignity, that h a d to b e
m a i n t a i n e d . T h e f a m i l y d o e s n o t a p p e a r as a n e c o n o m i c unit, w h e r e
p r a c t i c a l skills are taught, b u t as a s p h e r e o f p r i m a r i l y m o r a l e d u c a t i o n
of the c h i l d r e n , w h o s e e m m a i n l y as t h r e a t s to t h e h o n o u r o f the father,
a n d o n l y to h i s h o n o u r . A d a u g h t e r ' s s h a m e l e s s n e s s , for i n s t a n c e , o n l y
a p p e a r to reflect o n the father's r e p u t a t i o n . It is also n o t e w o r t h y that
the a u t h o r is c o m p l e t e l y silent o n b r o t h e r - d a u g h t e r r e l a t i o n s h i p s .
222
Conclusion
Marital Relationships
B e n Sira h a s a n interesting m i x t u r e o f c o m m e n t s o n m a r i t a l relation
ships. W h a t is p e r h a p s the m o s t o b v i o u s feature o n e o b s e r v e s b y r e a d
i n g these p a s s a g e s , is that there is relatively little a d v i c e to h u s b a n d s o n
h o w t h e y s h o u l d c o n d u c t t h e m s e l v e s . T h e r e is m u c h m o r e o n w h a t
effects a wife h a s o n h e r h u s b a n d ' s life. W h i l e there are c o n c r e t e in
structions to m e n c o n c e r n i n g issues o f sexuality, p a s s i o n s / d e s i r e s , a
n u m b e r o f t h e m are n o t f o u n d in the c o n t e x t o f d i s c u s s i n g m a r r i a g e
a n d so w i l l n o t b e i n c l u d e d h e r e , b u t d i s c u s s e d in the n e x t section.
In the s e l e c t i o n of a wife, b e a u t y is i m p o r t a n t ( 3 6 : 2 1 b [ 2 6 b ] , "yet [one
w o m a n is m o r e ] [pleasant] [than a n o t h e r ] " from the r e c o n s t r u c t e d text
D[*nn] [TONB TON UT]
M S B ) , w h i l e the wife d o e s n o t s e e m to
h a v e a c h o i c e r e g a r d i n g h e r h u s b a n d (36:21a[26a] a n d p r o b a b l y 22:4a).
A t t r a c t i v e n e s s as p a r t o f a w o m a n ' s s e x u a l i t y is a s o u r c e o f j o y for h e r
h u s b a n d (26:13a, "The [ c h a r m ] o f a wife [delights/pleases] h e r
h u s b a n d " , VfrWl
TON
[ p ] , r e s t o r e d from M S C; in G I b e a u t y
(xdpi^) satisfies (ispêi) h i m ) . It s u r p a s s e s e v e r y desire o f the e y e
(36:22[27], u s i n g "INin, M S B ) . T h e G r e e k text h e r e (36:22) e v e n states
that b e a u t y (KCtAAoq) in itself c a n s u r p a s s e v e r y h u m a n desire. T h i s is a n
e x a m p l e w h e r e the t r a n s l a t i o n d o e s n o t t o n e d o w n the s e x u a l c o n t e n t
b u t e n h a n c e s it. It is r e m a r k a b l e that b e a u t y is c o m p a r e d to s a c r e d
s p a c e in 26:16-18. W i t h i n it the r e m a i n s o f the c o r r u p t H e b r e w text o f
2 6 : 1 6 b praises a beautiful wife ([TO]N HD\ M S C ) , w h i l e its G r e e k
t r a n s l a t i o n fills the c o m m e n t w i t h a m o r a l evaluation: "(so is) a good
wife's b e a u t y in the o r d e r o f h e r h o u s e / h o m e " (xai KaAAoq dyaOfjg
y u v a i K o q ev Koa|itp o'lKiaq auTfjq), w h e r e h e r s e x u a l i t y c a n b e e n j o y e d
only by her husband.
A w o m a n ' s / w i f e ' s b e a u t y , h o w e v e r , c a n also b e n e g a t i v e . A c c o r d i n g
to 2 5 : 2 1 a a m a n s h o u l d n o t b e s e d u c e d b y it (^D\ M S C, KdAAoq, G I ) .
S i n c e this v e r s e is f o u n d i n the c o n t e x t o f b a d m a r i t a l r e l a t i o n s h i p s it
p r o b a b l y w a r n s a g a i n s t s e l e c t i n g a beautiful b u t w i c k e d w o m a n w h o
can m a k e the m a n ' s life u n b e a r a b l e . In 2 6 : 9 the ( p r o b a b l y p a i n t e d ) e y e
lids o f a wife are r e s p o n s i b l e for a r o u s i n g m e n ' s desire, w h i c h m a y l e a d
to adultery.
S e v e r a l c o n c l u s i o n s m a y b e d r a w n from these c o m m e n t s . B e a u t y in
a g o o d m a r r i a g e is positive. I n this c o n t e x t a h u s b a n d is to enjoy his
wife's attractiveness as part o f h e r sexuality. D e s i r i n g one's o w n wife in
a g o o d m a r r i a g e is e n c o u r a g e d . H o w e v e r , a m a n s h o u l d n o t b e c a u g h t
in a b a d m a r r i a g e b y falling b e c a u s e o f the b e a u t y o f a w i c k e d w o m a n
(25:21a). T h i s s e e m s c o n f i r m e d b y 2 5 : 2 1 b ( M S C ) w h i c h p r o b a b l y refers
to a h u s b a n d w h o c a n n o t d i v o r c e a rich a n d b a d wife. A s n o t e d in
223
Conclusion
c h a p t e r 3.2 the G r e e k text o f 2 5 : 2 1 b l a c k s a n y r e f e r e n c e to the financial

a s p e c t a n d r e a d s "and d o n o t y e a r n after a w o m a n " ( x a i yuvaiKa \if\
TTiTTo6rjariq). O n e p o s s i b i l i t y is that i n the light o f the p r e v i o u s line it
m a y s u g g e s t that a m a n s h o u l d n o t d e s i r e a w o m a n s o m u c h as to get
e n s n a r e d in a b a d m a r r i a g e . W h e n t h e G r e e k text a d d s t h e
attribute
"good" to the d e s c r i p t i o n "beautiful wife" (26:16b), it m a y n o t o n l y re

flect o n the w i f e b u t also o n t h e h u s b a n d . It m a y i m p l y that a h u s b a n d
is n o t to desire h i s wife for h e r b e a u t y or s e x u a l i t y only, b u t also for h e r
g o o d n e s s , a n d i n the c o n t e x t o f h e r h o m e , w h e r e s h e is s o l e l y r e s e r v e d
for h e r h u s b a n d , a n d w h e r e s h e is also a h o m e m a k e r a n d m o t h e r . P e r
h a p s for the translator, b e a u t y i n itself, v i e w e d i n parallel w i t h s a c r e d
s p a c e , w a s u n a c c e p t a b l e a n d h e tried to direct the a t t e n t i o n to "good
ness". " G o o d " i n the c o n t e x t o f the s a c r e d c o u l d r e a d "virtuous" or "de
vout".
C e r t a i n p a s s a g e s s u g g e s t that t h e s e x u a l i t y o f b o t h t h e w i f e a n d t h e
h u s b a n d s h o u l d b e r e s e r v e d e x c l u s i v e l y for e a c h o t h e r . I n 2 6 : 1 5 b , it is
1
the M S C text w h i c h s u g g e s t s b y t h e u s e o f the t e r m H D m i " ) ^ ?

("sealed"/"shut u p m o u t h " ) , t a k e n as a e u p h e m i s m for " c l o s e d vagina",
that t h e wife's s e x u a l i t y s h o u l d b e e n j o y e d o n l y b y h e r h u s b a n d .
40:23
rtotttBTON("sensible
In
wife", M S B ) is t r a n s l a t e d "a w i f e w i t h (her)
h u s b a n d " (yuvr| | i T a dvSpoq). T h i s c a n e i t h e r i m p l y i n the G r e e k the

p o s i t i v e affirmation o f m a r i t a l r e l a t i o n b e t w e e n w o m a n a n d m a n , or it
e m p h a s i s e s that t h e w i f e is e x c l u s i v e l y w i t h h e r h u s b a n d , a n d that h e r
s e x u a l i t y b e l o n g s s o l e l y to h e r h u s b a n d . W h e n the t e r m "sensible" w i f e
is n o t specified i n o t h e r texts, it c a n i n c l u d e chastity: 7:19a, w h e r e
TON ( M S
w i s e a n d good
A ) is t r a n s l a t e d b y
yuvaiKoq
ao^fjq Kai ayaOfjg ("a
wife", G I ) , a n d 2 5 : 8 c ( a ) (rf?DWQ TON, M S C;
auvTf), G I ) . H u s b a n d s
yuvaiKi
are e n c o u r a g e d to p l a c e a seal ( D m n , M S B ;
a^payiq, G I ) o n a w i c k e d / e v i l w i f e (42:6a) to p r e v e n t h e r f r o m foolish

n e s s , p e r h a p s f r o m s e x u a l t r a n s g r e s s i o n . W h i l e 7:19 a d v i s e s
against
rejecting a s e n s i b l e wife, a wife, w h o , or p e r h a p s w h o s e s e x u a l p a s s i o n

c a n n o t b e c o n t r o l l e d , m a y b e d i v o r c e d ( 2 5 : 2 5 - 2 6 ) . 7:26 m a y also b e a
r e f e r e n c e to d i v o r c e .
For the h u s b a n d , t h e w i f e is "a pillar o f s u p p o r t " (ptttB
MS
B) in 36:24b(29b), which m a y depict a partnership in a broad sense.

H o w e v e r , r e a d w i t h the f o l l o w i n g v e r s e s ( 3 6 : 2 5 [ 3 0 ] - 2 6 [ 3 1 ] ) it c a n c o n
v e y the i d e a that a h u s b a n d ' s s e x u a l i t y s h o u l d also b e r e s e r v e d s o l e l y
for h i s wife. T h i s w a y a g o o d m a r r i a g e is a g u a r d a g a i n s t p r o s t i t u t i o n
or a d u l t e r y for the h u s b a n d . I n 2 5 : I d the o n l y e x t a n t G r e e k text (Kai
yuvr) Kai
a v i p kavjoiq
au|iTTpi(()p6|ivoi) m a y reflect o n the h a r m o n y
of h u s b a n d a n d wife, or, if au|iTTpi(()p6|ivoi is r e a d as " w h o are i n

intercourse", it c a n affirm s e x w i t h i n m a r r i a g e .
224
Conclusion
R i v a l r y b e t w e e n w i v e s (26:5-6; 2 8 : 1 5 ; 37:11a) c o u l d h a v e i n c l u d e d
r i v a l r y i n s e x u a l issues, w h i c h c o u l d c a u s e h e a r t a c h e for a h u s b a n d . I n
2 8 : 1 5 the focus is o n the injustice d o n e to the rival w i f e w h o is cast out,
a n d n o t o n the grief o f the h u s b a n d . T h i s s h o w s c o m p a s s i o n o n the
writer's part.
In s u m m a r y , d e s p i t e t h e c o m m e n t s that p r a i s e w i v e s a n d h a v e
p o s i t i v e e v a l u a t i o n s o f m a r r i a g e , it is s t r i k i n g that t h e d e s c r i p t i o n s o f
b o t h w i v e s a n d m a r r i a g e s are fairly g e n e r a l i n the c o n t e x t o f g o o d
m a r i t a l r e l a t i o n s h i p s . It is n o t d e t a i l e d , h o w a w i f e c a n m a k e h e r h u s
b a n d h a p p y ( 2 6 : 1 - 4 . 1 3 - 1 8 . 2 6 ) . C o n t r a s t e d w i t h the " w o m a n o f v a l o u r "
i n P r o v 3 1 : 1 0 - 3 1 , w h o is c o n s t a n t l y b u s y a n d e n g a g e s i n p u b l i c activi
ties, the " w o m a n o f v a l o u r " i n Sir 2 6 : 2 (in the c o n t e x t of 2 6 : 1 - 4 . 1 3 - 1 8 )
s e e m s as a beautiful o r n a m e n t o f h e r h o m e . W h i l e s e x u a l i t y is a n a s p e c t
of m a r r i a g e , i n B e n S i r a ' s s a y i n g s o n m a r i t a l r e l a t i o n s h i p s s e x that is
d a n g e r o u s find m u c h m o r e e x p r e s s i o n . It is also n o t e w o r t h y , that, as
n o t e d a b o v e , h u s b a n d a n d w i f e d o n o t a p p e a r as a n e c o n o m i c unit. T h e
b r i n g i n g u p o f c h i l d r e n s e e m s m a i n l y the c o n c e r n o f the father.
Illicit s e x u a l relations, prostitution, a d u l t e r y ; u n r u l y p a s s i o n s
B e n Sira h a s i n s t r u c t i o n s c o n c e r n i n g the u n c h a s t i t y o f b o t h m e n a n d
w o m e n . I n the p a s s a g e s w h e r e h e u s e s t h e i m a g e o f the "strange
w o m a n " (9:31a, m t TON, M S A ; 9:3a, y u v a i i d Taipi(ô|ivr|, G I ;
4 1 : 2 0 b , m t , M S M ; y u v a i K o q T a i p a q , G I ) his c o n c e r n is n o t the s y m
b o l i s m o f folly, as i n P r o v e r b s 1-9, or i n t e r m a r r i a g e . T h e o n l y p a s s a g e
w h e r e t h e t e r m "strangers"/"others" (aAAoTpioiq) m a y refer to n o n Israelites is Sir 2 6 : 1 9 - 2 1 , b u t it f o c u s e s r a t h e r o n the s e l e c t i o n o f a c h a s t e
wife w h o w i l l p r o v i d e l e g i t i m a t e c h i l d r e n for the h u s b a n d , a n d m a y
a l s o g u a r d h i m a g a i n s t h a v i n g s e x o u t s i d e o f m a r r i a g e . 9:3-4.6-7, a n d
4 1 : 2 0 b h a v e c o n c r e t e w a r n i n g s for m e n to a v o i d prostitutes. T h e s e
c o m m e n t s a n d the t e a c h i n g s o n v i r g i n s / m a i d s e r v a n t s (esp. Sir 9:5;
41:22ab) s u g g e s t that the s a g e p e r h a p s a p p l i e d stricter ethical s t a n d a r d s
t h a n t h o s e r e q u i r e d b y the l a w that t o l e r a t e p r o s t i t u t i o n or s e x u a l inter
c o u r s e w i t h m a i d s e r v a n t s . I n particular, the H e b r e w text i n 4 1 : 2 2 a at
tests that o n e s h o u l d n o t a p p r o a c h e v e n o n e ' s o w n m a i d s e r v a n t : " ( B e
a s h a m e d ) of m e d d l i n g [with a m a i d s e r v a n t ] o f y o u r s " (Y? nnprc np
p t & P n n n , r e c o n s t r u c t e d from M S M ) .
A d u l t e r y c o m m i t t e d b y a m a n , or the d e s i r e for it, is also c o n
d e m n e d . I n the c o n t e x t o f 9:8-9 the " w o m a n o f b e a u t y / c h a r m " ( ] n TON,
9:8a, M S A ) is p r o b a b l y a m a r r i e d o n e , w h o m a m a n s h o u l d a v o i d . I n
4 1 : 2 1 c it is s i m i l a r l y a s h a m e to l o o k "at a m a n ' s wife" ( [ U T N TON *?]N,
4 1 : 2 1 c , M S M ) . 2 6 : 2 2 b (GII) e m p h a s i z e s t h e g r a v i t y o f a d u l t e r y c o m -
225
Conclusion
p a r e d to c o n s o r t i n g w i t h p r o s t i t u t e s (26:22a). A d u l t e r y o f a n o l d m a n is
e s p e c i a l l y c o n d e m n e d i n 2 5 : 2 d ( y e p o v T a |ioixdv) a n d i n 4 2 : 8 b . I n the
latter the t e r m DUt ("sexual i m m o r a l i t y " , M S M ) is u s e d i n a b r o a d
sense.
I n 2 3 : 1 6 - 2 1 the a d u l t e r e r (23:16e, dv6pa)TToq TTopvoq, G I ) is v i e w e d
i n the c o n t e x t o f s e x u a l i m m o r a l i t y (23:16-17). I n t h e s e v e r s e s t h e a u t h o r
a d m i t s that m e n c a n a l s o l o s e their self-control, s u c c u m b to t h e i r d e
sires a n d n o t b e s e l e c t i v e i n their s e x u a l l i a i s o n s . S i n n i n g a g a i n s t o n e ' s
o w n f e m a l e s p o u s e is a n i s s u e (23:18). T h i s is r e m a r k a b l e s i n c e u s u a l l y
a m a r r i e d a d u l t e r o u s m a n c o m m i t s a n offence a g a i n s t t h e w o m a n ' s
h u s b a n d a n d n o t a g a i n s t h i s o w n wife.
W h i l e the a d u l t e r e s s (23:22-26), s i m i l a r l y to the adulterer, c o m m i t s
a n offence a g a i n s t G o d (23:23a, e v v6|ito U ^ I Q T O U r]TTi6r|av, G I ) a n d
h e r o w n s p o u s e (23:22a, KorraAiTToGaa T O V c t v S p a , 2 3 : 2 3 b , eiq a v S p a
auTfjq TTAr||i|iAr|av, G I ) , s h e also b r i n g s , or m a y b r i n g c h i l d r e n i n t o
the m a r r i a g e w h o are n o t rightful h e i r s o f the h u s b a n d (23:22b,
TTapiaTwaa
KAr|pov6|iov
kt,
aAAoTpiou
and
23:23d,
kt,
aAAoTpiou
d v S p o q T K v a TT0cpOTf|Ov, G I ) . T h i s t h r e a t e n s t h e k e e p i n g o f the
i n h e r i t a n c e w i t h i n the h u s b a n d ' s family, a n d a p p e a r s to b e B e n Sira's
c o n c e r n n o t o n l y h e r e b u t also i n 2 6 : 1 9 - 2 1 . Sir 2 3 : 2 4 b - 2 5 d e c l a r e s that
the p u n i s h m e n t also affects the a d u l t e r e s s ' c h i l d r e n . T h e latter a n d t h e
m o t i f o f a n a c c u r s e d m e m o r y (23:26) are l a c k i n g i n t h e d e s c r i p t i o n o f
the adulterer.
Sir 26:8-9 also refers to a w o m a n w h o is d r u n k , a n d w h o s e d r u n k
e n n e s s c a n l e a d to s e x u a l w r o n g d o i n g . T h e t e r m TTopvia y u v a i K o q
("wife's s e x u a l w r o n g d o i n g " ) s e e m s to b e a n e w t e r m i n t r o d u c e d b y t h e
a u t h o r i n 26:9 a n d h a s a m e a n i n g b r o a d e r t h a n p r o s t i t u t i o n .
It s e e m s that m o s t o f the p a s s a g e s that d i s c o u r a g e or c o n d e m n e x
t r a m a r i t a l s e x u a l r e l a t i o n s reflect a n a n x i e t y a b o u t t h e c o n s e q u e n c e s :
fines, u n w a n t e d m a r r i a g e i n t h e c a s e o f a s e d u c e d virgin, l o s i n g o n e ' s
i n h e r i t a n c e to p r o s t i t u t e s or p e r h a p s t h r o u g h c o m p e n s a t i o n o f the
w r o n g e d h u s b a n d i n the c a s e o f a d u l t e r y , r u i n a t i o n o f o n e ' s health,
m i s t a k e n paternity, a n d a l s o t h e s h a m e b e f o r e o t h e r s .
O n the o t h e r h a n d h o w e v e r , c o m i n g u n d e r the c o n t r o l o f a w o m a n
t h r o u g h s e x u a l i t y c a n also b e a n i s s u e for a m a n , i n t h e c o n t e x t o f b o t h
licit a n d illicit relations. A h u s b a n d s h o u l d n o t let h i s w i f e h a v e p o w e r
o v e r h i m , p o s s i b l y t h r o u g h s e x u a l i t y (9:2b, "to c a u s e h e r to t r e a d u p o n
y o u r heights", "pniBD
PD'HIPI ?, M S A ; or "your s t r e n g t h / p o w e r " ,
Tr|v i a x u v a o u i n G I ) . 4 7 : 1 9 - 2 1 , w h i c h is silent o n t h e m a t t e r o f S o l o
m o n ' s i n t e r m a r r i a g e , e m p h a s i z e s t h e s e x u a l n a t u r e o f h i s sin. H e d i d
n o t h a v e self-control a n d t h r o u g h s e x w i t h n u m e r o u s w o m e n sue1
226
Conclusion
c u m b e d to h i s desires, r e s u l t i n g i n c a t a s t r o p h i c c o n s e q u e n c e s for the

country.
T h a t m a i n t a i n i n g self-control is a n i m p o r t a n t c o n c e r n for the w r i t e r is
p e r h a p s b e s t e x p r e s s e d i n 6 : l [ 2 ] - 3 [ 4 ] ; 18:30-19:3 a n d i n 2 3 : 4 - 6 . T h e s e
p a s s a g e s s u g g e s t that B e n S i r a w a s i n f l u e n c e d b y the c o m b i n a t i o n o f
the
Stoic
and
Cynic
ideal
of
auTdpKeia
(self-sufficiency,
self-
c o n t e n t m e n t ) , f r e e d o m from p a s s i o n s , o n l y to the e x t e n t that a p e r s o n

s h o u l d n o t b e c o n t r o l l e d b y d e s i r e s . It s e e m s safe to c o n c l u d e that p a s
s i o n s are n o t n e g a t i v e i n t h e m s e l v e s . T h i s is a l s o reflected i n the c o m
m e n t s o n g o o d m a r i t a l r e l a t i o n s h i p s . P a s s i o n s are o n l y
dangerous
w h e n t h e y are e x c e s s i v e a n d t a k e c o n t r o l o f o n e ' s life, or if t h e y are

illicit (23:6a, "let n e i t h e r g l u t t o n y [lit. l o n g i n g o f the b e l l y ] n o r s e x u a l
i n t e r c o u r s e t a k e h o l d o f me",
KaTaAa(3T(jaadv
KOiAiaq
opeîq
K a i a u v o u a i a a | i d g |ir|
| i , G I ) . I n 18:30-19:3 the c o m b i n a t i o n o f p a s s i o n s ,
d r i n k i n g a n d w o m e n p r e s e n t s a t e m p t a t i o n a n d also a d a n g e r . T h e
m o t i v a t i o n b e h i n d t h e s e p a s s a g e s is o n t h e o n e h a n d the fear o f n e g a
tive c o n s e q u e n c e s . A m o n g t h e m 6:2(3) refers to a p e r s o n b e c o m i n g like
a d r y tree (6:2b,
ym,
M S A ; 6:3b, ûAov ^pov
G I ) as the r e s u l t o f
following his desires. T h e term m a y describe a m a n w h o wasted his

life, a n d h i s s e x u a l p o t e n t i a l , t h r o u g h s e x u a l i m m o r a l i t y , a n d is n o w
u n a b l e to h a v e ( l e g i t i m a t e ) c h i l d r e n . O n t h e o t h e r h a n d , the fear itself o f
being controlled b y w o m e n through sexuality m a y also be a concern.
T h e u l t i m a t e m e s s a g e o f t h e s e t e a c h i n g s m a y b e that o n e h a s to c o p e o n
the o n e h a n d w i t h o n e ' s o w n i n n e r desires, a n d o n the o t h e r w i t h the
external temptations, including w o m e n .
Wisdom Poems
T h e w i s d o m p o e m s o c c u p y a v e r y i m p o r t a n t p l a c e i n the b o o k (1:1-10;
4 : 1 1 - 1 9 ; 6 : 1 8 - 3 1 ; 14:20-15:10; 2 4 : 1 - 2 2 ; 5 1 : 1 3 - 3 0 ) . W h i l e b u i l d i n g o n the
t r a d i t i o n o f o t h e r w i s d o m b o o k s i n the p e r s o n i f i c a t i o n o f w i s d o m , B e n
S i r a e x h i b i t s u n i q u e features i n t h e s e p o e m s . T h e y e x p r e s s p e r h a p s the
m o s t c l e a r l y that B e n S i r a is n o t s h y a b o u t s e x u a l i t y . 1:1-10 c a n b e t a k e n
as a n i n t r o d u c t i o n to t h e rest o f t h e p o e m s to e s t a b l i s h o n e o f the m a i n
t h e m e s i n the b o o k : all w i s d o m is f r o m the L o r d , a n d o n l y h e k n o w s
h e r o r i g i n a n d c a n m a k e h e r a c c e s s i b l e for h u m a n s .
4 : 1 1 - 1 9 is m o r e e x p l i c i t o n the issue. L i v i n g i n w i s d o m ' s
c h a m b e r s (4:15b,
rPDB
inmost
^ T i r Q "|rp\ M S A ) m a y refer to i n t i m a c y b e
t w e e n t h e s e e k e r a n d w i s d o m . T h e G r e e k v e r s i o n , h o w e v e r , l a c k s this
i d e a a n d s u g g e s t s that t h o s e w h o listen to w i s d o m w i l l live i n confi
d e n c e ( K a T a a K r | v w a i TTTTOi6wq, G I ) . I n 4:18 w i s d o m r e v e a l s h e r secrets
Conclusion
227
to h e r f o l l o w e r (4:18b, ^"inOB, lit. "secret place", M S A ) , i m p l y i n g that

their l o v e is fulfilled.
In 6:18-31 the a u t h o r u s e s agricultural i m a g e s to d e s c r i b e the student's
a n d w i s d o m ' s erotic affair. W i s d o m as a fertile field is p u r s u e d b y h e r
lover. T h e i m a g e s o f p l o u g h i n g (timn, M S A ) a n d p r o b a b l y s o w i n g
( S m t , as s u g g e s t e d as the r e p l a c e m e n t for "l^lp, "reaping" in M S A )
s y m b o l i z e the act o f sexual p e n e t r a t i o n a n d ejaculation (6:19). In 6:23-25
the i m a g e s o f fetters a n d y o k e m a y s y m b o l i z e the lovers' b o n d s . O n the
other h a n d in 6:29a "fetters" (j\eSai) as "strong shelter" ( O K E T T T I V i a x u o q )
m a y p r o t e c t w i s d o m ' s l o v e r from straying a w a y . In 6:28 rest (HnmDB,
M S A ; dvdTTauaiv, G I ) a n d delight (!13S7n, M S A ; ix|)poauvr|v, G I ) m a y
also b e characteristics o f love fulfilled.
Sir 14:20-15:10 is also d e d i c a t e d to the l o v e relationship b e t w e e n
w i s d o m a n d h e r seeker. T h e s t u d e n t s are e n c o u r a g e d to s e e k h e r out
a n d c a m p n e a r h e r h o u s e (14:20-27). W i s d o m is v i r t u a l l y b e s i e g e d . T h e
e x p r e s s i o n "drive his tent p e g CHIV, M S A ; TTdaaaAov, G I ) into h e r
walls" s u g g e s t s s e x u a l p e n e t r a t i o n (14:24b). T h i s i d e a a p p e a r s in b o t h
text v e r s i o n s . W i s d o m is a tree in 14:26-27. L i v i n g a m o n g h e r b r a n c h e s
also i m p l i e s , e s p e c i a l l y in the H e b r e w , that h e r s p a c e is p e n e t r a t e d for
the p u r p o s e o f sex. A m o n g the r e w a r d s o f the p e r s o n w h o finds w i s
d o m are m o t h e r l y l o v e (15:2a, DN, M S A ) a n d the l o v e o f a y o u n g b r i d e
(15:2b, tr-n*n nm, M S A ) . W i s d o m offers food a n d d r i n k in 15:3 (15:3a,
"bread o f k n o w l e d g e " ,
On ?, M S A ; 15:3b, "water of [ u n d e r s t a n d
ing]", [n3"nn] ^B, M S A ) . F o o d a n d v i n e y a r d i m a g e s are c o n n e c t e d w i t h
n o n - p r o c r e a t i v e s e x in C a n t i c l e s . In Sir 15:3 food a n d d r i n k as n o u r i s h
m e n t s m a y also r e p r e s e n t n o n - p r o c r e a t i v e s e x u a l p l e a s u r e . In 15:6a "joy
a n d g l a d n e s s " (nnotttl "ptttttt, M S A ) m a y i n c l u d e s e x u a l j o y .
1
In S i r a c h 2 4 w i s d o m , as plants or trees, also offers food, a n d s y m

b o l i z e s fertility a n d a b u n d a n c e (24:13-15.16-17.19-21). S h e offers herself.
She a r o u s e s u n q u e n c h a b l e desire (24:21, " W h o e v e r eats m e w i l l h u n g e r
still, a n d w h o e v e r d r i n k s m e w i l l b e thirsty still", o i a 6 i o v T q |i T I
TTivdaouaiv, K a i o i TTivovTq |i Ti 8ii|;Tiaouaiv, G I ) . I n t i m a c y w i t h
h e r h a s a lasting m e m o r y (24:20). 24:22 ( " W h o e v e r o b e y s m e will n o t b e
a s h a m e d , a n d t h o s e w h o w o r k w i t h m e will n o t sin", 6 UTTaKOUwv |iou
OUK
aiaxuv6TiaTai, K a i o i p y a 6 | i v o i kv k\io\ oi>x d | i a p T T ] a o u a i v ,
GI) m a y i m p l y that w i s d o m c a n p r e v e n t a p e r s o n from c o m m i t t i n g a
shameful, p o s s i b l y s e x u a l act. T h i s is f o l l o w e d b y the j u x t a p o s i t i o n o f
w i s d o m w i t h T o r a h in 2 4 : 2 3 . Potential erotic l a n g u a g e a n d c o m m e n t s
o n the T o r a h a n d the M o s t H i g h are n o t s e p a r a t e d .
B e n Sira's m o s t e r o t i c a l l y - c h a r g e d w i s d o m p o e m is 5 1 : 1 3 - 3 0 . It is a
d e s c r i p t i o n in the first p e r s o n o f s e e k i n g a n d finding w i s d o m , a n d o f
228
Conclusion
the l o v e affair w i t h her. In 5 1 : 1 3 a the e x p r e s s i o n "before I w e n t astray"

p r r s ? n D")DD, H Q 5 / H Q P s ) m a y refer to i n n o c e n c e . It is s u g g e s t e d in
5 1 : 1 4 that w i s d o m is beautiful ( m t f r Q , as r e c o n s t r u c t e d , H Q 5 / H Q P s ) .
GI lacks the reference to b e a u t y . 5 1 : 1 5 in b o t h v e r s i o n s u s e s the ripen
ing o f the g r a p e s to d e p i c t a y o u n g m a n r e a c h i n g maturity, w h o in
5 1 : 1 5 d a d m i t s that h e h a s k n o w n , p r o b a b l y sexually, w i s d o m from a
y o u n g a g e (rmSTP, H Q 5 / H Q P s ) . G I o n l y r e a d s "I s o u g h t her" (ixveuov
a
auTTyv).
In 5 1 : 1 6 ("I p a i d h e e d [lit. I t u r n e d / i n c l i n e d m y ear] [for] a little

[time], a n d I f o u n d m u c h instruction", H Q 5 / H Q P s ) the w o r d u s e d for
i n s t r u c t i o n is np ?, w h i c h m a y also m e a n "persuasive w o r d s " as in P r o v
7:21. Sir 5 1 : 1 7 is p r o b l e m a t i c . T h e r e c o n s t r u c t e d text m a y r e a d " A n d she
b e c a m e a n u r s e (from
for m e a n d to m y t e a c h e r I w i l l give m y
m a n h o o d / v i g o u r ("Hiri)". T h e v e r s i o n in M S B w i t h o u t the erotic c o n t e n t
m a y also b e a c c e p t e d for 5 1 : 1 7 a ("her y o k e b e c a m e g l o r y for me",
TOD1?
r r n VfrX) c o m b i n e d w i t h the text from H Q 5 / H Q P s for
5 1 : 1 7 b ("to m y T e a c h e r I will give m y praise", "HIPI "(HK 'Htfptf?). G I
reads: "I m a d e p r o g r e s s i n her; to h i m w h o g i v e s m e w i s d o m I w i l l give
glory/praise".
W e a r i n g d o w n w i s d o m (51:18a), j e a l o u s y (51:18b) a n d b u r n i n g w i t h
p a s s i o n (51:19a), are also characteristics o f a l o v e affair. T h e i m a g e o f
"practising" w i s d o m (51:18a) in G I is less explicit. 5 1 : 2 0 b c d s e e m s to b e
the c l i m a x o f w i s d o m ' s a n d the sage's r e l a t i o n s h i p : their l o v e is ful
filled. T h e r e c o n s t r u c t e d text "[and o n h e r h e i g h t s (from D1"IQ)] I a m
n o t at ease" ( 5 1 : 2 0 b [ 1 9 d ] , H Q 5 / H Q P s ) c a n refer to o r g a s m . Sir 5 1 : 1 9 d
in G I reads: "and l a m e n t e d m y i g n o r a n c e s o f her". 5 1 : 2 0 c ( 1 9 e ) in M S B
("My h a n d o p e n e d h e r gate", rP")S7ttt PinriD V ) h a s n o c o r r e s p o n d i n g
v e r s e in GI, s i m i l a r l y to the r e c o n s t r u c t e d text o f 51:20d(19f) ("and h e r
secrets [lit. n a k e d n e s s ] I c a m e to k n o w " , "P'ODK [rPB")S7B],
H Q 5 / H Q P s ) . Sir 51:20e(20b) in M S B ("I f o u n d [her] in pureness",
TIN^B mntDDl) m a y c o n v e y that w i s d o m is r e a d y for s e x after a p e r i o d
of u n c l e a n n e s s . G I is n o t significantly different h e r e . 5 1 : 2 1 in b o t h H e
b r e w a n d G r e e k h a s m o r e i m a g e s o f b u r n i n g p a s s i o n for w i s d o m . In
the w h o l e o f the p a s s a g e the w r i t e r p l a c e s affirmations r e g a r d i n g fe
m a l e s e x u a l i t y a n d n a k e d n e s s in close p r o x i m i t y w i t h the p r a i s e s o f
G o d (51:22.29-30). T h i s o p e n n e s s is r e m a r k a b l e .
a
Concluding Assessment
W i t h i n the w o r k as a w h o l e , attitudes t o w a r d s e x u a l i t y d e p e n d o n a
n u m b e r o f factors. T h e y are c o n n e c t e d w i t h issues o f h o n o u r a n d
s h a m e . T h e p e o p l e w h o c a n m a k e the m o s t d a m a g e to one's h o n o u r
Conclusion
229
attract the m o s t anxiety. In the e y e s o f B e n Sira t h e y are one's d a u g h

ters. T h e i r s e x u a l i t y n e e d s m a l e c o n t r o l (7:24; 2 6 : 1 0 - 1 1 ; 4 2 : 1 1 - 1 2 ) . C o n
trolling one's wife's s e x u a l i t y m a y b e the i s s u e in 2 5 : 2 5 - 2 6 a n d 42:6a.
R e s e r v i n g the wife's s e x u a l i t y s o l e l y for the h u s b a n d (26:15b, p o s s i b l y
2 6 : 1 6 b , a n d p o s s i b l y in 40:19.23) is also a f o r m o f control. O n the o t h e r
h a n d , the s a g e a d m i t s that h u s b a n d s a n d m e n in g e n e r a l c a n also b r i n g
shame on themselves b y sexual wrongdoing. Mothers m a y potentially
b e c o n n e c t e d w i t h s e x u a l i m m o r a l i t y , e s p e c i a l l y in the e y e s o f the trans
lator.
T h e c o n t e x t in w h i c h the t e a c h i n g s o n s e x u a l i t y a p p e a r also p l a y s
a n i m p o r t a n t role. In a g o o d m a r r i a g e , d e s i r e a n d s e x are n o t n e g a t i v e .
T h e r e are e v e n c o m m e n t s w h i c h refer to e n j o y i n g a wife's s e x u a l i t y
w i t h o u t m a k i n g a n y m e n t i o n o f offspring (26:13a a n d 3 6 : 2 2 [ 2 7 ] ) . T h e r e
are r e l a t i v e l y f e w p a s s a g e s w h e r e the w r i t e r o p e n l y c o m m e n t s o n d e
sire or s e x u a l i t y in the c o n t e x t o f a b a d m a r i t a l r e l a t i o n s h i p or c o n c e r n
i n g a w i c k e d w o m a n (25:21; p e r h a p s 2 5 : 2 5 ; 26:8-9; p e r h a p s 42:6a). N e v
e r t h e l e s s t h e y reflect a n e g a t i v e attitude. T h e i n s t r u c t i o n s o n b o t h
m a r r i a g e a n d e x t r a m a r i t a l r e l a t i o n s c l e a r l y s u g g e s t that for B e n Sira s e x
is o n l y p e r m i t t e d a n d affirmed in the c o n t e x t o f a licit r e l a t i o n s h i p ,
n a m e l y , m a r r i a g e . A l l forms o f e x t r a m a r i t a l i n t e r c o u r s e are d i s c o u r
a g e d or c o n d e m n e d . T h i s p r o b a b l y s t e m s from B e n Sira's fear o f c o n s e
q u e n c e s , or the fear o f b e i n g c o n t r o l l e d t h r o u g h sexuality. 6 : l ( 2 ) - 3 ( 4 ) ;
18:30-19:3 a n d 23:4-6 c o n f i r m that w h i l e p a s s i o n s are n o t n e g a t i v e in
t h e m s e l v e s , t h e y s h o u l d n o t c o n t r o l one's life. O n e o f the m a i n p u r
p o s e s o f B e n Sira's i n s t r u c t i o n s is to t e a c h the y o u n g o n e s to c o p e w i t h
temptations.
O n the o t h e r h a n d , f o l l o w i n g one's d e s i r e s is n o t o n l y l e g i t i m a t e b u t
a l m o s t c o m m a n d e d in the w i s d o m p o e m s , w h e n a s t u d e n t is a d v i s e d to
p u r s u e , find, a n d p o s s e s s w i s d o m . L o s i n g c o n t r o l is n o t a d a n g e r in
t h e s e p a s s a g e s , w h i c h h a v e r e m a r k a b l e erotic d e s c r i p t i o n s , w h e r e s o m e
of the s y m b o l i s m c e l e b r a t e s l o v e that h a s n o o t h e r p u r p o s e b e y o n d
itself (14:24-27 in H e b r e w ; p o s s i b l y 15:3; 2 4 : 1 6 - 2 1 ; 5 1 : 1 3 - 2 1 ) . B e i n g in
w i s d o m ' s b o n d s m a y also p r o t e c t h e r l o v e r from s e x u a l i m m o r a l i t y
(6:29a, G I ; 15:4; p e r h a p s 2 4 : 2 2 ) .
It is o b v i o u s , h o w e v e r , that e v e n the m o s t p o s i t i v e d e s c r i p t i o n s o f a
g o o d m a r r i a g e are n o t as o p e n o n m a t t e r s o f s e x u a l i t y as the w i s d o m
p o e m s . T h e r e m a r k a b l e o p e n n e s s o f the latter d o e s n o t reflect the au
thor's attitude t o w a r d s real w o m e n . It s u g g e s t s , h o w e v e r , that the p u r
suit for w i s d o m c u l m i n a t e s in a m a r r i a g e - l i k e r e l a t i o n s h i p that, per
h a p s , the s a g e w a n t s to a p p r o v e as licit for h i s students.
In c o n t r a s t to the H e b r e w B e n Sira, it s e e m s that the translator
exhibits m o r e a n x i e t y c o n c e r n i n g m a t t e r s p e r t a i n i n g to s e x u a l i t y in
230
Conclusion
certain p a s s a g e s . W h i l e there are e x c e p t i o n s w h e r e the t r a n s l a t i o n

e n h a n c e s the m e a n i n g o f the original text (26:13a; 36:22[27]), s o m e t i m e s
t h e y t o n e d o w n the erotic c o n t e n t o f the H e b r e w b y w a y o f a d d i t i o n s or
i n d e p e n d e n t translations. In s o m e c o m m e n t s w h e r e the s a g e s p e a k s
a b o u t b e a u t y a n d desire n a t u r a l l y a n d positively, or a b o u t traits s u c h as
"sensibility", w e find a m o r a l e v a l u a t i o n in the g r a n d s o n ' s text.
P a s s a g e s that are e s p e c i a l l y relevant, as n o t e d a b o v e , are 2 5 : 2 1 b
p r o b a b l y in the c o n t e x t o f selecting a wife, in the m u t i l a t e d text o f
2 6 : 1 6 b , a n d in 40:19.23 in the c o n t e x t o f m a r r i a g e . In 7:19a "sensible
wife" is translated b y "a w i s e a n d good wife". 26:9 is n o t extant in
H e b r e w . Its translator, h o w e v e r , s e e m s to u s e the t e r m TTopveia
y u v a i K o q ("wife's sexual w r o n g d o i n g " ) in a s e n s e b r o a d e r t h a n
prostitution. 26:10-12, w h i c h is also extant o n l y in G I , u s e s e x t r e m e l y
n e g a t i v e t e r m i n o l o g y r e g a r d i n g d a u g h t e r s . It is p o s s i b l e that the
original H e b r e w h a d c o m m e n t s o n w i v e s a n d t h e y w e r e less n e g a t i v e .
T h e w i s d o m p o e m s also h a v e e x a m p l e s w h e r e the t r a n s l a t i o n d e p a r t s
from the H e b r e w text. T h e erotic c o n t e n t s e e m s to b e t o n e d d o w n in
4:15b.l6-19;
51:14.15d.l6.17.18;
51:19abcd
(=51:19ab-20ab
in
l l Q 5 / l l Q P s ) , a n d p o s s i b l y in 51:27b.
F i n a l l y w e m a y n o t e the b o o k ' s lack o f references to h o m o s e x u a l ac
tivity, a n i s s u e that w a s i m p o r t a n t in H e l l e n i s t i c culture. In 16:8, the
p e o p l e ' s p r i d e is the sin o f S o d o m a n d G o m o r r a h . T h e s a g e is silent o n
this m a t t e r as h e is silent o n issues s u c h as m a l e prostitution, the
sexuality of widowers, intermarriage with Gentiles, forbidden degrees
of m a r r i a g e in t e r m s o f k i n s h i p , a n d bestiality. T h e r e are n o references
to issues s u c h as s e x u a l i n t e r c o u r s e d u r i n g m e n s t r u a t i o n in the c o n t e x t
of real relationships. T h e r e is o n l y o n e p o s s i b l e reference to it r e g a r d i n g
the p u r i t y o f personified w i s d o m (51:20e[20b], M S B = 5 1 : 2 0 b in G I ) .
U n c l e a n n e s s , h o w e v e r , may be the c o n c e r n in 7:26 if the h a t e d wife is a
d i v o r c e d wife w h o h a s b e c o m e u n c l e a n for h e r first h u s b a n d . W e find
o n l y o n e reference to s e x u a l a b u s e , p o s s i b l y r a p e in the parallel of the
e u n u c h (20:4), w h e r e s u c h a n act is c o n d e m n e d .
T h i s b o o k h a s s o u g h t to u n d e r s t a n d a n d interpret certain a s p e c t s o f
the t h o u g h t s o f s u c h a fascinating w i s d o m w r i t e r as B e n Sira, w h o , o n
the o n e h a n d , m a k e s u s e o f t h e m e s , t e r m i n o l o g y , i m a g e s u s e d b y w i s
d o m w r i t e r s b e f o r e h i m , a n d o n the other h a s his o w n fountain o f w i s
d o m to share, e x p r e s s e d in a v e r y particular s y s t e m o f ethics. H i s teach
ings s h o u l d a l w a y s b e e v a l u a t e d in their i n d i v i d u a l context, a n d
a p p r o a c h e d w i t h " d i l i g e n c e a n d l a b o u r " (Sirach P r o l o g u e ) .
a
Appendix
In this Appendix the full original Hebrew and Greek texts of the relevant pas
sages - where extant -, their respective translations, and text critical notes ap
pear.
Chapter 1.1
Sir 3:1-16
MSA
:"IQK "QDQ 6
trrnm
to
"prur m a p
tvm
"pa
"QD m&pmi "IQKQD *n s
wmn DK ntopi
ff? Kin T O D
tf?
:"IQK !topQ KIDn n ^ D I
una? "io^n
ro-Q 9
" p K p"?p3 "IDDHH
10
VDK T O D UTK T O D 11
:-pn to irown *?*n - p a

ptnnn 12
tvn "TT to ima n^ton *?*n V?
linn norr DK mi 13
: tfn:in K^n nûn "nam
nnantf?DK np-is 14
3
:-p:m>
7
rrnwn*? TIDD to Dro

:"IQK topQ "IK")"ID D^DQ")
Y ? "iDtn
DVD 15
VDK n m TTQ
16
MSA
6 glorifying/honouring his mother
8 My son, in word and deed honour your father
so that all blessings may come upon you.
1
2
3
4
5
6
7
8
TRENCHARD, Ben Sira's View, 40, 216, n. 21, suggests rf?pn ("he who treats with
contempt", from i f ? p ) . Cf. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 153-154.
Both LEVI, Hebrew Text, 1, and BEENTJES, Ben Sira in Hebrew, 23, read with M S :
WIT) from V01 ("plant"), here probably meaning "be planted" or "takes root". The
rest of the colon in M S C is incomplete ([J^DD 1 D W DPim), where 1 D W probably
means "hardship", "suffering", and DPim means "and in its place/instead of/for". The
last word is mutilated.
M S C has PID^D
("will not be forgotten"); the rest of the colon agrees.
M S C has "pDKttn
m p to DlinDl ("and like heat on frost your sins perish").
LEVI, Hebrew Text, 1, has this word. BEENTJES, Ben Sira in Hebrew, 23, reads OPID
which he corrects to DPID in BEENTJES, "Errata et Corrigenda," 375.
M S C reads *p 7DV CIO.
M S C has:
mnCT
DSmi, where mnCT (from nno = "to drag") with
("his
mother") seems to be out of place here.
DJ7TH means "and cursing God".
M S C has: ION DTOH ^"DftD: "like a blasphemer is he who forsakes his father".
A m
232
Appendix
9 A father's blessing establishes the root

and the mother's curse uproots the young plant.
10 Do not glory in your father's disgrace
for he is no glory to you.
11 His father's glory is a person's glory
and multiplies sin who curses his mother.
12 My son, be steadfast in honouring your father
and do not leave him as long as you live.
13 Even if his mind fails him, be considerate of him
and do not despise him as long as he lives.
14 Kindness/righteousness to a father will not be blotted out,
it will be as a sin offering (lit. substitute for sin), it will take root.
15 In a day of distress it will be remembered in your favour,
as warmth upon frost, it will melt away (lit. destroy) your sins.
16 Who despises his father is one who acts presumptuously,
and he provokes his Creator who curses his mother.
9
10
GI
l'EAeyiiov TTonpdc, &KOUCTO:T, TEKVOC,
Kai OUTON; TTOif]aaT, i v a aa)6f|T'
2 6 y a p Kupioc, 86aav TraTpa ETTI T K V O K ;
Kai Kpiaiv \ix]Tpdq aTp(oav (J>' uioic,.
3 6 Ti|i<jjv TTaTpa îAdaTai qiapTiac,,
4 Kai ax; 6 dTToGrjaaupi^cov 6 8o^da)v |ir|Tpa auTou.
5 6 Ti|i<jjv TTaTpa U(J>pav6iiaTai UTTO T K V O > V
Kai v r||ipg TTpoauxr)(; auTou iaaKoua6f]aTai.
6 6 8od(ji)v TTaTpa |iaKpor||ipuai,
Kai 6 d a a K o u w v Kupiou d v a n a u a a |ir|Tpa auTou*
GII
7a 6 (J>o|3ou|ivo(; Kupiov Ti|ir]ai TraTpa,
GI
7b Kai ax; SscmoTaK; 8ouAuai v TOIC, yvvr]aaaiv ai)Tov.
8 v pya> Kai Aoya) Ti|ia T O V TraTpa a o u ,
Tva TTA6r] a o i uAoyia -nap' auTou*
9 uAoyia yap TTaTpdc, aTr)piî O'IKOUC, T K V C J V ,
KaTapa 8 \ix\Tpdq Kpicn 0|iAia.
10 |ir) 8odou v aTi|iia TTaTpoc, a o u ,
ou y a p aTiv a o i 86â TTaTpdc, aTi|iia9
10
MS C has "will not be forgotten"; see notes on the text. GI supports it.
TRENCHARD, Ben Sira's View, 40, 216-217, n. 23-27, translates: "He who forsakes his
father is like a blasphemer, and he who provokes his mother is cursed by God."
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 154, have: " A blasphemer is he who
neglects his father; he provokes God, who demeans his mother."
233
Appendix
11 f] ydp 86â dvGpamou EK Tiîfjg TTaTpdc, auTou,
Kai
6vi8cx;
TEKVOK;
|iTiTr|p ev d8oîg.
12 T E K V O V , dvTiAapou v yiipg TTaTpoc, a o u

Kai |irj AuTrnarjc, ai)Tdv V TT) ^cofj auTou*
13 Kai a v aTroAiTTT] a u v a i v , auyyva>|ir|v X
Kai |irj aTiiidarjc, ai)Tdv V TTaarj i a x u i a o u .
14 Ar)|ioauvr| ydp TTaTpdc, O U K TTiAr|a6f]aTai
Kai dvTi diiapTiwv TTpoaavoiKo8o|ir|6f]aTai a o i .
15 v r||ipg 6Aiipa>g dva|ivr|a6f]aTai aou*

ax; u8ia ETTI TTayTq), O U T O X ; dvaAu6f]aovTai a o u a i d|iapTiai.
16 ax; pAdac|)r||iO(; 6 yKaTaAiTT(ov TraTpa,
Kai KKaTr|pa|iVO(;
UTTO
Kupiou
6 TTapopyi^cov
|ir|Tpa auTou.
GI
1 Listen to a father's reproof, children,
and act accordingly to gain salvation/to be safe.
2 For the Lord honoured/glorified the father above the children,
and made firm the right of the mother over the sons.
3 Whoever honours his father will atone for sins,
4 and stores up treasures/riches whoever glorifies his mother.
5 Whoever honours his father will enjoy gladness over his children,
and when he prays he will be heard.
6 Whoever glorifies his father will prolong his life,
and whoever obeys God will give rest to his mother.
GII
7a whoever fears the Lord will honour (his) father
GI
7b and he will serve his parents as masters.
8 In deed and word honour your father,
that a blessing from him may come upon you.
9 For the blessing of the father makes firm the children's houses,
but the mother's curse uproots the foundations.
10 Do not glorify yourself in your father's disgrace,
for your father's disgrace is no glory for you.
11 For a man's glory is his father's glory,
and for the children a mother in dishonour is a disgrace.
12 O son, help your father in old age,
and do not grieve him in his life.
13 And if his understanding fails him, show (lit. have) forbearance,
and do not despise him in all your strength.
14 For kindness/compassion to a father will not be forgotten,
and instead of your sins it will be credited in your favour.
15 In a day of distress/affliction it will be remembered for you,
as frost in good weather, your sins will be destroyed.
Appendix
234
16 Like a blasphemer is he who forsakes his father,

and he is cursed by the Lord whoever angers his mother.
Sir 7:27-28
GI
27 ev oArj KapSig a o u 86âaov TOV non-epa a o u
Kai \ix]Tpdq u>8lvac, |if| bTiAdGrj28 |ivf]a6r|Ti 6TI 8 I ' auTwv Eysvvr\QT]<;,
Kai TI dvTaTTo8(oai(; auTcnc, KaGwc, ai)Toi a o i ;
GI
With your whole heart honour your father
and do not forget your mother's birth pains.
Remember that of them (lit. through them) you were born
and what can you give them back for what they gave you?
Sir 23:14
GI
14 |ivf]a6r|Ti TTaTpdc, Kai |ir)Tp6c, a o u ,
dvd |iaov ydp |iyiaTava)v auv8pUic,,
|iT]TTOT TTlAd6ri V(OTTIOV aUTWV
Kai Tto 6ia|ia) a o u |ia)pav6fj(;
Kai Qeôeiq el [ir\ EyEwr\Qr\q
Kai Tr)v r||ipav TOU TOKTOU a o u KaTapdarj.
GI
14 Remember your father and your mother,
for you sit in council among the mighty,
lest you forget in their presence,
and be regarded a fool because of your manner,
and you will wish you had never been born,
and the day of your birth you will curse.
11
12
Sir 41:17a
MSB
13
11
12
13
rrm
DKI DKQ
17a
|iyiaTdv: "great man", "important person". The genitive plural used together with
auv8pUig probably means: "sit in the council among great men".
TRENCHARD, Ben Sira's View, 222, n. 86, sees "stumble" as more probable here than
"forget".
MS B and MS M have TPID to.
m
235
Appendix
MSB
17a Be ashamed before father and mother on account of sexual immorality
GI
17a otiaxuvecrtte a n d TTcrrpdc, Kai [ir\jpdq
TTepi TTopvdac,
17a Be ashamed before father and mother, of sexual immorality

Chapter 1.2
Sir 4:10
MSA
:m3rf?tf? *?m mnm
trains DKD rrn 10
MSA
10 Be like a father to orphans
and instead of a husband to widows,
and God will call you son,
and he will be kindly to you and will deliver you from the pit.
GI
10 yivou opcfjavoTc, ax; TTaTr)p
Kai dvTi avdpdq
TT) |ir|Tpi ai)Ta>v
Kai eor\ ax; uioc, ui|naTOU,

Kai dyaTTr]ai oe [laXhov fj |ir^Tr|p a o u .
GI
10 Be like a father to orphans,
and instead of a husband to their mother,
and you will be like a son of the Most High,
and he will love you more than your mother.
Sir 35:17-18[=32(35):17-19]
MSB
u
:rni7 mnn ^ mrf?*n

mrr npvx wtr vb 17
: nmnn to nm*n
"inn ^rft to nvm Kto is
15
MSB
He does not reject the cry of an orphan,
nor the widow when she pours out (her) complaint:
14
15
B reads HpJK from p3K ("sigh").

This word should probably read rPTHQ ("her homelessness"). LEVI, Hebrew Text, 36,
and GI suggest PJVTIQ ("the one who causes them to fall") from I T ("goes down",
as in 35:18a).
Appendix
236
Do not the tears go down (her) cheek

and sigh against [ ] .
16
GI
14 ou |if| UTTpi8ri i K T i a v opcfxxvou
Kai xAp kdv EKxsr\ AaAidv
0
15 ouxi 5aKpua xAP ^> km a i a y o v a KaTapaivei

Kai f] KaTaporiaic, km Tto KaTayayovri ai)Ta
GI
17 He does not ignore the supplication of an orphan,
nor a widow when she pours out (her) speech:
18 Do not a widow's tears go down on (her) cheek
19 and is not (her) cry against the one who causes them to go down?
Chapter 2
Sir 7:23-25
MSA
t D m i u n &m art? *ron
:D^D nr??X TKH
17
:mnn nm \ n i *?*n
1 8
ddik t o ^
tiTOM
Y? m m
1 9
23
m n 24
pov *em m *nn 25
MSA
23 Do you have sons? Chastise them
and take for them wives in their youth.
24 Do you have daughters? Guard their chastity (lit. body)
and do not let your face shine upon them.
25 Give a daughter (in marriage) and you finish a task (lit. business, affair),
and unite/join her with a sensible man.
GI
23 TKva a o i E O T I V ; Trai8uaov ai)Ta
Kai Kd|ii|jov K vOTr|TO(; T O V TpdxrjAov auTwv.
24 6uyaTpc, a o i e l a i v ; TTp6aX TU> aco|iaTi auTwv
Kai |if| lAapojarjc, TTpdc, auTac, TO Trpoaamov a o u .
25 K 5 O U 6uyaTpa, Kai arj T T A K U X ; pyov |iya,
Kai dv8pi auvTu> 8(opr|aai a6ir\v.
16
17
18
19
Read "the one who causes them to fall"; see the note on the text.
Missing from MS C.
MS C has - ) 0 \
MS C has
probably due to dittography from 7:23a. Cf. also RUGER, Text und
Textform, 46-47.
Appendix
237
GI
23 Do you have children? Educate them,
and bend their neck from youth.
24 Do you have daughters? Be concerned for their chastity (lit. body)
and do not let your face be cheerful upon them.
25 Give a daughter (in marriage) and you will have finished a great task,
and give her to a sensible man.
20
22:3-5
GI
3 alaxuvr) TTcrrpoc, ev yevvrâei aTrai8UTOu,
6uyaTr|p de TT' eAonrojaei yiveTca.
4 6uyaTr|p 4>povi|ir| KAr|povo|if]ai dv8pa auTfjc,,
Kai x] KaTaiaxuvouaa eiq AUTTTIV yevviiaavToc,
5 Tra-repa Kai dv8pa KaTaiaxuvei f] GpaaeTa
Kai UTTO d|i(f)OTp(ji)v aTi|iaa6f]aTai.
GI
3 (It is) a disgrace of a father to produce a (son) who is uneducated/without
discipline/without instruction,
but a daughter is born to a loss.
4 A sensible daughter will inherit her husband,
and a shameless one is a grief to him who begat (her);
5 An impudent daughter disgraces father and husband,
and will be despised by both.
Sir 42:9-14
The numbers in brackets in the Hebrew text and its translation correspond to
Skehan/Di Leila's verse numeration.
MSB
21
-)pti7
22
Dtf? m 9a
24
: []DH n^K"I 9b
n]QlDQ
23
25
20
21
22
23
24
25
-mn "|D rr-nim 9c

The word seems corrupt. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 479,
restore "Ipti7 ("keep watch", "be wakeful") on the basis of GI.
MS M and B : "pftDft ("treasure").
LEVI, Hebrew Text, 53, restores [iruttf ST")]Dn. MS M is restored from GI and MS B:
V[")Dn] ("drowsiness will part").
MS B : n m ^ l ! ("and anxiety for her").
II in Aramaic means "commit adultery". Cf. also LEVI, Hebrew Text, 54. MS M
has 0KQ[n] from
("reject"): "(lest) she be rejected". SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 479, agree.
m g
m g
238
Appendix
: [] -|D 27nîrnm 9d
nmDn p r r t i r m 10a
:[] n*?[] n^DI lOb(lOc)
[] "D
| rPDN n^DD lOc(lOb)
26
28
29
31
30
32
lOd
: [ ] K n^DI
*[p[]
11a
:mo
lib
D57 n[]pi
rm lie
nvw
m[] ^rm&im l i d
nmx
to
mm mp[] l i e
34
35
36
38
39
40
: T D O K"QQ tTDQ rrm
llf
"IKH "|nn to "IDTto ?1 2 a

: Vinon to WW n^1 12b
41
42
43
t T O K run TOKQI 13b

26
27
28
29
30
31
LEVI, He&rew Text, 54, reconstructs

("lest she be hated"). SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 479, offer: " I ^ D , "(lest she be) childless".
Probable dittography from 42:10; read:
("married woman"). See also LEVI,
Hebrew Text, 54.
MS B : nDDDD from PIDD ("deceive", "entice"). MS M: ton from ton ("defile").
M S M: [JIDU7D [p]
tol,
where [n]toWn can be surmised
= "to be/prove
unfaithful").
LEVI, Hebrew Text, 54, reconstructs rftpn].
LEVI, Hebrew Text, 54, reconstructs PUTD in the text and gives PITriD to in the notes.
The latter is found in M S B . M S M: STTrn p rTON H'O: "(In) her father's house lest
she become pregnant".
M S M restored from GI: " I ^ H p Pltom ("and when married, lest she be barren").
See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 480, who note that H'O from
42:10c(10b) does double duty for nton.
M S M:
[p]Tn TU [ t o ^2] ("My son, keep a close watch on your daughter"). See
also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 477, 480.
All versions are too fragmentary to use. Read with GI: "Lest she make you a laugh
ing-stock to enemies".
M S M has ntopl here.
LEVI, Hebrew Text, 54, reconstructs mpn].
M S B has "[HUmim from
("to be ashamed"). M S M has a lacuna.
M S M omits D3ti7K. If the Aramaic
II ("commit adultery") is used here, then the
following reading could be conjectured: "let there not be a place for adultery". Cf.
the similar idea of STRUGNELL, "Notes and Queries on T h e Ben Sira Scroll from
Masada'," 116. However, "ll^H DlpQ is used in Sir 41:19a (MS B) in the sense "the
place where you dwell".
M S M has DlpQ.
M S M has a lacuna.
M S M: pn from yi ("to understand"), as "to expose, show, reveal" in the context.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 480, read pn ("to reveal").
MSB :Vnon.
p : "among", "in the midst"; see TRENCHARD, Ben Sira's View, 146, 303, n. 156.
M S M has DO, "moth".
m g
m g
32
33
34
35
36
37
38
39
40
41
42
43
44
m g
m g
Appendix
239
nm
45
48
46
TtDQ U T K
4 7
i m D I M 14a
:mi7K 5Tnn HD"inQ r r m 14b
MSB
9a A daughter is a treasure for a father [ ] ,
50
49
51
9b anxiety [ ] :
9c in her youth lest she [ ]
9d and while unmarried,
5 2
53
[];
54
10a while unmarried, lest she be seduced,

(10c) 10b and in the house of [ ]
55
5 6
(10b) 10c and in the house of her father lest [ ]

lOd and in the house of [ ]
11a [ ]
5 9
l i b []
60
5 7
5 8
61
I l e a byword in the city and the [ ] of the people,

l i d I made you dwell
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
62
in the city (lit. in the [congregation] of the gate).
Both
and DIDQ are supported; see TRENCHARD, Ben Sira's View, 304, n. 164.
The former would be closer to GI in meaning (PHtfK Ttift = "than a woman who does
good"), while the latter would read:
("than a woman's goodness").
MS B
's insertion (D"IDriQ from "IDPI = to act shamefully) seems unnecessary.
Read with M S M and M S B : in D I D .
Both M S B ("and a house which disgraces pours forth a woman") and M S B
(nD"in iTDn DD"iriQ r r m : "and a house which disgraces, pours forth disgrace") seem
corrupt. M S M: HD"in *?1DQ mnDQ DDI (where HD"in means "disgrace", "IPID means
fear [also of God]). For suggestions to read pft instead of *?!Dft in M S M, see
TRENCHARD, Ben Sira's View, 304, n. 167. This way M S M would read: "But better
is a God-fearing daughter than a shameless son". TRENCHARD, Ben Sira's View,
304-305, n. 165-166, offers the following translation for 42:14b: "And a daughter
causes fear regarding disgrace more than a son". This way 42:14b would be the
"culmination" of not only 42:14a, but the theme of 42:9-14.
Read "who keeps watch"/"who is wakeful"; see the note on the text.
Read "anxiety for her"; see the note on the text.
Read "takes away sleep"; see the note on the text.
Instead of "commit adultery" the more probable reading is: "(lest) she be rejected";
see the note on the text.
Read "when married"; see the note on the text.
Read "lest she be hated"; for the other variant see the note on text.
M S M reads: "lest she be defiled".
Read "her husband"; see the note on the text. M S M reads: "[lest] she prove unfaith
ful to her husband".
M S M reads: "(In) her father's house lest she become pregnant".
Read with M S M restored from GI: "and when married, lest she be barren"; see the
note on the text.
M S M reads: "My son, keep a close watch on your daughter".
Read with GI: "Lest she make you a laughing-stock to enemies".
Read "assembly"; see the note on the text.
It does not fit here. Read "and bring shame to you" on the basis of MS B .
m g
mg
m g
mg
Appendix
240
63
H e In the [ ] of her dwelling let there be no window/lattice,

l l f and place that overlooks the surrounding entrance/entrance round about.
12a Let her not g i v e her beauty (lit. figure) to any male,
12b or consort/associate [ ] women.
13a For from a garment comes a moth,
14a [ ] of a man than a woman who does good,
14b and a house which disgraces pours forth a woman.
64
65
66
67
68
GI
9a 6uydTr|p non-pi cVnoKpucfjoc, dypuTrvia,
9b Kai f] |ipi|iva auTfjc, atyiojq U T T V O V
9c ev vOTr|Ti auTfjc,, |iT]TTOT TrapaK|idari,
9d Kai auva)Kr|Kuia, |ii]TTOT |iiar)6fj10a ev Trap6vig, |if]TTOT ppr|Aa>0fj
10b Kai ev Tolq TraTpiKoTc, auTfjc, syKuoq y v r | T a r
10c |iTa avdpoq o u a a , |iT]TTOT Trapapfj,
lOd Kai auva)Kr|Kuia, |if]TTOT aTipa)6f).
11a em GuyaTpi d8iaTpTTTa) oiepewoov
(|)uAaKf]v,
l i b |iT]TTOT TTOif]ari as TTixap|ia kxQpoiq,
11c AaAidv v TTOAEI Kai KKAr|Tov Aaou,
l i d Kai KaTaiaxuvrj os v TrAf]6i T T O A A W V .
12a TravTi dvGpcoTra) |ir| |ipATT ev KaAAi
12b Kai ev |iaa> yuvaiKwv |ir| a u v 8 p U .
13a
OTTO ydp
i|iaTio)v KTropUTai
or\q
13b Kai aTTO yuvaiKot; Trovripia yuvaiKoc,.

14a Kpeioowv Trovripia avSpoq f) dyaGoTroiot; yuvr],
14b Kai yuvr) K a T a i a x u v o u a a ei^ 6vi8ia|i6v.
GI
9a A daughter is a hidden sleeplessness to a father,
9b and worry (over her) drives away sleep:
9c in her youth, lest she overpass the prime of her life,
9d and when married, lest she be hated;
10a in virginity, lest she be defiled
10b and in her father's house become pregnant;
10c having a husband (lit. being with a man) lest she prove unfaithful,
lOd and when married, lest she be barren.
11a Keep strict watch over a headstrong daughter,
63
64
65
66
67
68
Read "place"; see the note on the text.

Reading with MS M: "reveal", "expose"; see the note on the text.
Read "among" on the basis of the corrected text. See the note on the text.
Read "Better is the wickedness"; see the note on the text.
For other variants see the note on the text.
On the basis of the corrected MS M text the most probable reading is "But better is a
God-fearing daughter than a shameless son". See the note on the text.
Appendix
241
l i b lest she make you a laughing-stock to enemies,

I l e a common talk in the city and the assembly
69
of the people,
l i d and bring shame to you in a multitude of many.

12a Do not look upon anyone in terms of beauty,
12b and do not sit in the midst of women:
13a for from garments comes a moth
14a Better is the wickedness of a man than a woman who does good,
14b and a woman brings shame leading to disgrace.
Sir 26:7-12
GI
7 pooûyiov aaAu6|ivov yuvr) TTOvripd,
6 KpaTwv auTfjc, ax; 6 8paaa6|ivcx; aKopiriou.
8 o p y r ) |iydAr| yuvr)
{leQvooq,
Kai d a x r p o a u v r i v auTfjc, o u auyKaAuipa.

9 Tropvia y u v a i K o c , ev ^Twpia|itiT(; 6(J>6aA|ia)V
K a i ev jolq
(3A(J>dpoi(; auTfjc, y v a ) a 6 r ] a T a i .
10 em GuyaTpi d8iaTpTTTip cnepewoov
(|)uAaKr]v,
ox
i v a |irj u p o u a a a v a i v auTf)
jai
xpA ] '
11 OTTiacj dvai8o0(; 6(J>6aA|iou (J>uAaâi

Kai |ir) Qa\j[idor\q edv e\q oe
^^[ieôry
12 thq 5iipa3v 68oiTropo(; aTO|ia dvoiî

Kai aTTO TravToc, u8aTO(; T O U auveyyuq TTiTai,
K a T v a v n TravTot; TraaadAou Ka6r]aTai
Kai v a v n pAou(; d v o i ^ i (f>apTpav.
GI
7 An evil wife is a shaking ox yoke,
whoever takes hold of her is like one who grasps a scorpion.
8 A drunken wife is a great wrath,
and she will not conceal her indecency/shame.
9 A wife's sexual wrongdoing will be known by her haughty eyes (lit. lifting up
of eyes)
69
The word "assembly" in the accusative seems out of place here. It m a y be that the
accusative case of the noun is a mistake and the line should read: "a common talk in
the city and in the assembly of the people". If however the accusative is to be ex
pected we would have to assume that the text is not complete. The idea behind it
would be something like this: the behaviour of the daughter, if she, for instance,
committed a sexually illicit deed, would result in a public judgment, calling together
those who are selected to judge in such matters. The following reading could then be
surmised: "lest she make you a laughing-stock to enemies... and cause the assembly
of the people". WRIGHT, "Sirach: Introduction and Translation," 754, translates
"common talk in the city and summoned by the people", which reflects a related
idea.
242
Appendix
and by her eyelids.

10 Keep strict watch over a headstrong daughter,
lest, finding an opportunity (i.e. relaxation of restraint), she make use of it.
11 After an impudent eye watch out,
and do not be surprised if she commits an offence against you/sins against you.
12 As a thirsty traveller will open his mouth
And will drink from any nearby water,
she will sit down in front of every peg
and will open quiver before an arrow.
70
71
Chapter 3.1
Sir 25:ld
GI
I d Kai yuvr) Kai dvr)p eauToic, au|iTTpi(J>p6|ivoi.
I d and a wife and a husband who are adapted to each other/who are in inter
course
72
Sir 25:8c(8a)
MSC
ntoWQ 7WX ton ^
8c
MSC
8c Happy is/blessed is the husband of a sensible wife
GI
8a liaKapioc, 6
QUVOIKCJV
yuvaiKi auvTf)
GI
8a Happy is whoever dwells with a sensible/intelligent wife
Sir 26:1-4.13-18
MSC
70
71
72
73
74
^toD v / r "iddqi
nton ^
r n i o nm 1
[]qw[]
[
]
[]i]ttn
nton*?
yarn
nmopens
2
Syr. has "before every arrow", and also adds: "So is an adulterous wife, who
her womb to every man"; see TRENCHARD, Ben Sira's View, 296-297, n. 101. SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 344, take "sits" as a euphemism for "lies" in
26:12c and also translates "every arrow" in 26:12d.
See the discussion of the line for the problems regarding this word.
TRENCHARD, Ben Sira's View, 188, n. 5, reconstructs Unm ("gladdens").
TRENCHARD, Ben Sira's View, 188, n. 5, has V*T\ ("his life").
73
74
75
Appendix
243
76
77
78
[]n]n " K T ptom

[] nan rm[]TOK3
ntow "|U7V []
nton T U HWK [ ] i 3
:JID mintf? *?pwn "pan
niirn nu?K []y in 1 5
"iinn T a i n [ ] K
too "wim [] WQW 16
:pm nmp to D^D iin ttnp n-mnto*pi& -n 17
79
8 1
82
8 3
84
MSC
1 A good wife - happy/blessed is her husband,
2 A woman/wife of valour will fatten her husband,
3 A [good]
86
wife - a [ ]
and [will be given]

90
88
8 7
portion,
in the portion to him who fears the Lord.
89
91
13 The [ ] of a wife [ ] her husband,

[]
92
her prudence/skill will fatten.

93
15 Charm [ ] is a wife who is ashamed/shameful

and there is no price (lit. weight) of a sealed mouth/a sealed mouth is priceless.
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
TRENCHARD, Ben Sira's View, 188, n. 5, reconstructs D l ^ l ("years").

Reconstructed b y TRENCHARD, Ben Sira's View, 188, n. 7, as "|rtfn.
Reconstructed text, read m i t t ("good"); see TRENCHARD, Ben Sira's View, 188, n. 6.
GI supports it.
Read m i t t ("good") as reconstructed. See TRENCHARD, Ben Sira's View, 188, n. 6,
and GI.
Restored text, read V n E t t ("his bones"); see GI and TRENCHARD, Ben Sira's View, 9,
189, n. 12.
Restored, read
("delights"/"pleases"); see also GI and TRENCHARD, Ben Sira's
View, 9,189, n. 10.
Restored text, read ]T] ("charm"); cf. GI and TRENCHARD, Ben Sira's View, 9, 189, n.
9.
The text is restored, read ]PI to ("upon charm"); cf. GI and TRENCHARD, Ben Sira's
View, 9,189, n. 16.
Reconstructed text, read HWK ("woman"/"wife"); see TRENCHARD, Ben Sira's View,
9,189, n. 20.
TRENCHARD, Ben Sira's View, 189, n. 19, considers the text for this line equivalent
with GI except for M S C having toft ("above") instead of Kupiou ("of the Lord"). In
this light verse 16a would read "the sun rising in the heights above" (MS C).
Translate as "And the years of his life she will gladden" on the basis of the recon
structed text; see footnotes on the text. SKEHAN/DI LELLA, The Wisdom of Ben Sira,
344, read: "peaceful and full is his life".
Read "good"; see footnote on the text.
See the footnotes on the text.
Cf. also TRENCHARD, Ben Sira's View, 188, n. 7-8.
"Charm"; see the footnote on the text.
Read "delights"/"pleases" on the basis of the restored text; see footnote on the text of
26:13a.
Read "his bones"; see the footnote on the text.
Read "upon charm"; see the footnote on the text.
Appendix
244
94
16 The sun [ ] in the heights above,

a beautiful [ ] in the chosen shrine.
17 A lamp burning on the holy lampstand,
the splendour of a face on the height of measurement.
95
96
97
GI
1 TuvaiKOQ dyaOffe |iaKapio<; 6 avr\p,
Kai dpi6|id(; T W V ruiepwv auTou
biuXdoioq.
2 yuvr) d v 5 p i a U(J>paivi TOV a v 5 p a auTfjc,,
Kai T a Tr| auTou TrAripwaa ev e\pr\vr\.
3 yuvr) dya6r) \iep\q
dya6r],
ev |ip(8i c|)opou|iV(ji)v Kupiov 8 o 6 r ] a T a r

4 TTAOUCHOU 5 K a i TTTWXOU K a p 8 i a dyaGri,
ev navTi K a i p w T r p o a a m o v iAapov.
13 Xdpic, yuvaiKoc, jeptyei a v 5 p a auTfjc,,
Kai Ta ocrra auTou m a v e i f] TTiaTfpr| avTr\q.
14 86ai(; K u p i o u yuvr| aiyripd,
Kai OUK QTiv dvTaAAayiia TTTrai8U|ivr|(;
ûxfjc/
15 x<*P S km x d p u i yuvr| aiaxuvTr|pd,

Kai OUK c m v crra6|id(; T\aq 6t,ioq EyKpaTouc, ûxnc,.
16 r\Xio(; dva-reAAwv ev utyiojoiq
Kupiou
Kai KaAAoc, dya6f|<; yuvaiKoc, ev Koa|ia) oiKiac, auTfjc/
17 X6%voq KAd|iTTCi)V em Auxviac, d y i a c ;
Kai KaAAoQ TTPOCRDTTOU em f|AiKia <naoi\ir\18 crrOAoi xpuaoi em pdaeax; dpyupca;
Kai -noSeq w p d i o i em -niepvoiq ucrrd0|ioi(;.
GI
1 Happy is the husband of a good wife,
2 A courageous wife gladdens her husband,
and he will complete his years in peace.
3 A good wife - a good portion,
(she) will be allotted in the portion to those who fear the Lord;
4 Whether rich or poor, a glad heart,
at all times a cheerful face.
13 A wife's charm will delight her husband,
and her skill will put fat on his bones.
94
95
96
97
The probable reading is: "the sun [rising] in the heights above"; see the note on the
text.
Read "woman"/"wife"; see the footnote on the text.
TRENCHARD, Ben Sira's View, 189-190, n. 21, sees it as corrupt together with the
other variant: "in the shrine of a young man".
TRENCHARD, Ben Sira's View, 190, n. 23, suggests
("beauty") instead of "I1H
("splendour"). SKEHAN/DI LELLA, The Wisdom of Ben Sira, 345, translate 26:17b as:
"are her beauty of face and graceful figure".
Appendix
245
14 A silent wife is a gift of the Lord

and there is no price (substitute) for a disciplined person/character.
98
15 Charm upon charm is a modest wife,

and priceless is (lit. there is no weight worthy/equal of) her self-controlled
person/character.
16 The sun rising in the heights of the Lord,
so is the beauty of a good wife in the order of her house/home.
17 A lamp shining on the holy lampstand,
so is the beauty of (her) face on a firm figure.
18 Pillars of gold on a silver base,
so are beautiful feet on firm heels.
Sir 36:21(26)-26(31)
100
mZ7K topH "IDT
101
:-Qr yv mnn to toi

:D"IK "nn mi7K yx
103
105
t]VWn
98
99
100
101
102
103
104
105
106
"I^Q'l TV
]W*? KD"IQ
yip
107
104
n^K-i
nm
21(26)
"IKIH 22(27)
U T DK 1V\ 23(28)
108
nm mp
24(29)
TRENCHARD, Ben Sira's View, 9, 189, n. 15, reads "priceless is a restraint voice",
rendering J\T m o ^ (lit. disciplined throat). SKEHAN/DI LELLA, The Wisdom of
Ben Sira, 344, translate: "and her disciplined virtue is of surpassing worth".
TRENCHARD, Ben Sira's View, 19,198, n. 100-101, reconstructs
D[i73D] [nttfKft PHtfK tiT] "|K ("yet [there exists a woman more pleasant than a
woman]"). SKEHAN/DI LELLA, The Wisdom of Ben Sira, 424, read: "yet some women
are better wives than others". LEVI, Hebrew Text, 38, has PID^ HWK W "|K ("yet there
is a beautiful woman").
36:21a(26a) is based on LEVI's edition of the text, Hebrew Text, 38. Cf. the correspond
ing line in GI.
The mutilated text of M S C agrees.
M S B reads toiT from ton ("to shine", "to be bright"). TRENCHARD, Ben Sira's
View, 198, n. 104, suggests the Hiphil form of the verb. Used together with D^D the
most probable meaning of 36:22a(27a) is: "the beauty of a woman brightens the
face". In the place of the verb M S C has toft ("above all").
T\W[] from M S C suggests TW*X ("her husband").
M S B has Ti'J after tiT (together meaning: "there is in her"), similarly to the M S B
version in the synopsis of the extant manuscripts in BEENTJES, Ben Sira in Hebrew,
152. M S C, though mutilated, is not significantly different from M S B for this line.
M S C, though mutilated, suggests ]VW12. It is followed b y THVU.
The term suggested b y M S B (n^DQl TV) lit. means "helper and fortification". MSS
B , C and D have n^Qft TV ("fortified city", M S D, where extant, agrees for the rest
of the verse). TRENCHARD, Ben Sira's View, 19, 199, n. 114, uses the term T U D TV
("a helper suiting him") employed also in Gen 2:18.20. It is closer to GI. SKEHAN/DI
LELLA, The Wisdom of Ben Sira, 424, 427, also support the Greek version, and conjec
tures the term Ift^SJD TV as original. OXV originally means bone/s, but it also ex
presses identity (Exod 24:10); see KOEHLER/BAUMGARTNER, Lexicon, 728. Thus
Skehan/Di Leila translate: "a help like himself".
It can mean "best", "first", "beginning".
m g
m g
m g
107
TlDin
106
tnD ^ t o i
Appendix
246
1 0 9
nn
nm
"p*ai
m
" I D l i n T T i l " p K D 25(30)
to TVU ntonn
KDS
: m i r TOKD jrnnn
OH
IIO
ITX
H i :"pQ^
1 1 2
26(31)
p tf? TOK UTK p
MSB
21(26) [Any] man will a woman accept/receive,
yet [ ] .
113
22(27) The beauty of a woman [ ]
1 1 4
the face
115
and surpasses every desire of the eye.

23(28) And if there is a healing
[]
1 1 7
116
tongue,
is not like other men (lit. "not of the sons of man").
24(29) A c q u i r e
118
a wife: the best/first/beginning of his wealth/property,
a helper and fortification and a pillar of support.

25(30) Without a fence/hedge the vineyard will be destroyed,
and without a woman a homeless wanderer.
119
26(31) Who will trust a troop of soldiers

So is the man who has no nest,
who settles where night sets in.
GI
26 TrdvTa d p p e v a TTi8^Tai yuvr],
c m v de 6uyaTr|p Guycrrpoc, K p a a a w v .
27
K&AACX;
yuvaiKoc, lAapuvei Trpoaamov
Kai UTTp Traaav TTi6u|iiav dvGpwTTOu uTrepdyer

28 el c m v em yAwaaric, auTfjc, eheoq
Kai TrpauTric,,
O U K c m v 6 dvr)p auTfjc, Ka6' uiouc, dvOpcoTrcov.

29 6 KTW|ivo(; y u v a i K a
vdpxTai
Kjr\oeb)(;,
108 This form m a y b e understood as imperative or a defective form of participle.

Therefore the translation would be: "acquire" in the first case or "whoever acquires"
in the second. M S B
has the participle form H31p ("whoever acquires") in
BEENTJES, "Errata et Corrigenda," 376 (instead of i i r p in BEENTJES, Ben Sira in
Hebrew, 63).
109 MSS C and D, though mutilated, agree, except they have
instead of T " I 1
110 The text of MSS C and D, where extant, do not differ significantly.
111 M S D is the same. M S C (PI03 / T D O ^ "IWKD S r n n n ) does not fit here.
112 The text of M S C and M S D is similar, but in M S C "pp does not seem to fit:
]y t> y# TON 1[] ( M S C ) ; l p t> y# TON p ( M S D ) .
113 Read "[there exists a woman more pleasant than a woman]"; see the footnote on text.
114 See the footnote on the text. The correct reading is: "brightens".
115 Cf. the footnote on text. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 424, read: " A
woman's beauty makes her husband's face light up".
116 Note that the word KD")ft means both "healing" (I) and "calmness" (II); see
117 Read "husband". See the footnote on the text.
118 The other option is "whoever acquires a wife"; see the footnote on the text.
119 The subject from the context can be understood: "a man".
m g
247
Appendix
(3or|66v Kerr' ai)Tov Kai Q T U A O V dvaTrauaeax;.

30 ou O U K e c m v (J>pay|i6(;, 8iapTrayf]aTai KTfpaKai ou O U K Q T I V yuvr], crrevdêi TrAavco|ivo(;.
31 TIC, ydp maTuai eix^wvu) Arjcn-f)
d(|)aAAo|iva) EK TTOAECDC, e\q T T O A I V ;
OUTCDC, dvGpcoTTa) |ir) E X O V T I v o a a i d v
Kai KaTaAuovn ou edv oipiarj.
GI
26 Any man a woman will accept,
but there exists a daughter better than a daughter.
27 A woman's beauty gladdens/cheers up the face,
and surpasses every human desire.
28 If on her tongue is mercy and gentleness,
her husband is not like the sons of human beings.
29 Whoever acquires a wife begins a possession,
a helper suiting him/according to him and a pillar of support (lit. "rest").
30 Where there is no fence, the property will be plundered,
and where there is no woman/wife, he will sigh as he wanders.
31 For who will trust a swift robber
So is the man who has no nest
and who lodges wherever night falls.
120
121
122
Sir 40:19.23
MSB
123
:naDn a n n Dmi&m
:npti7m nwK Dmi&m
:rf?DWQ nm
124
nw r r n i r Tin
I9ab
nw i m ^ mr\ i 9 c d
mwQ'i
u n r H [ ] 23
125
MSB
19a A child and a city will establish a name,
19b but better than both is he who finds wisdom.
19c Cattle and plantation make a n a m e
flourish,
126

121 TRENCHARD, Ben Sira's View, 199, n. 112, suggests that the word "begins" may be a
misunderstanding in GI on the basis of the Hebrew term r P W I which means "first,
best" and also "beginning". See the footnote on the text.
122 Cf. also WRIGHT, "Sirach: Introduction and Translation," 749.
123 M S M, while mutilated, agrees.
124 The only extant word in M S M in 40:19cd is
("flesh", "body", "self", also "flesh"
as "food").
125 LEVI, Hebrew text, 49, reconstructs D[i7^ " Q m DPIIK] = "[A friend and a companion]
... [at the right time]".
Appendix
248
19d but better than both is a devoted wife.

23 [ ] will lead/guide [ ] ,
but better than both is a sensible wife.
1 2 7
128
GI
19a TKva Kai oiKo8o|ir) TTOAECDC, crrripiôuaiv 6vo|ia,
19d Kai UTrep d|i(J>6Tpa yuvr) o\m)[ioq Aoyi<^Tai.
23 (JJIAOC, Kai TdTpoc, dc, Kaipov aTTavTwVTC,,
Kai UTrep d|i(J>6Tpa yuvr) |iTa dv8p6c,.
129
GI
19a Children and the building of a city establish a name,
19d but above both is a woman/wife regarded blameless/without blemish or
defect.
23 A friend and a companion meet at the right time,
But above both is a wife with a husband.
Chapter 3.2
Sir 7:19.26
MSA
ntoWQ
:m
IQKH
to nKiimn
7WX DKQH to 19
munn to 'p
nm
26
MSA
130
19 Do not reject/despise a sensible wife,

for her g r a c e is above corals.
26 Do you have a wife? Do not abhor her.
But do not trust a wife who is hated.
131
GI
19 |ir) dcrr6xi yuvaiKoc, oo$f\(; Kai dyaGfjc/
x] ydp x<*P , auTfte imp T O x p u a i o v .
26 yuvr] a o i c m v KaTa ipuxiiv; jar) ^KpdArjc, auTr]v
Kai |iiaou|ivrj |irj |imaTuari(; aauTOV.
lc
126 As noted above, M S M reads

("flesh", "body", "self", "flesh" as "food"), which
is translated by SKEHAN/DI LELLA, The Wisdom of Ben Sira, 463, 467, as "person":
"Cattle and orchards make a person flourish" (40:19c).
127 Read " A friend and a companion"; see the note on the text.
128 Read "at the right time"; see the note on the text.
129 40:19bc is not extant in GI.
130 Translation issues regarding this term in the Hebrew original are discussed in the
main text.
131 The term ] n
may be a subjective attribute such as "kindness" or "favour", or an
objective one, such as "beauty". This will affect the interpretation of Sir 7:19, and
therefore more detailed discussion will follow in the content.
Appendix
249
GI
19 Do not depart from a wise and good wife
for her g r a c e
132
is above gold.
26 Do you have a wife who pleases you (lit. who is according to your soul)? Do
not cast her out;
but do not trust yourself to one who is hated.
Sir 25:13-26
MSC
1 3 3
135
' DlY?
[ ] "ID
run
138
marr
rrto ^
to
136
1 []D T l p n
UTK
D*?
137
ton
nm
140
'
141
"I [ ] if? W
nton
1 4 4
to"!
[] ntoton
TOK
nm
[] D
HDQ to 13
nton DUT D^"I "pa 18
IQOT K t o i
KID in
1 3 4
HK"IQ T m i T TOK i n 17
142
1 3 9
n m D r u n TOO 1 9
'[]
^DV
1 4 5
[] ntoQD 2 0
to
nwQ
143
*?"IDn to 2 1
[] m m
22
132 Similarly to the expression ]PI DD1D, x^pi^ can also have various interpretations. See
the content.
133 LEVI, Hebrew Text, 27, restores
Di7]"ID = 'Tike the wickedness of a woman".
134 LEVI, Hebrew Text, 27, reconstructs [DDQp = "like a wound of...".
135 It should read m D ("her face"). Cf. GI and TRENCHARD, Ben Sira's View, 237, n. 44.
136
does not fit here. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 343, 346, support
the idea on the basis of GI, Syr. and M S C that it belongs to 25:18a.
n*rra.
138 TRENCHARD, Ben Sira's View, 58, 238, n. 5 1 , includes ID ("bitter") at the end of the
line.
HiTD.
140 Reading with the version reconstructed by LEVI, Hebrew Text, 27:
[ p Wtf?
T)WX [ p IpT *?rD *?in] ntoQD. BEENTJES, Ben Sira in Hebrew, 98,
has
p WVb ]W*?
tzrtzr WVb ptn iltoQD ("Like a strong ascent to the aged man, a
garrulous woman to a m a n who is lit. depressed/grows poor").
literally means
"be depressed", "grow poor"; KOEHLER/BAUMGARTNER, Lexicon, 502. TRENCH
ARD, Ben Sira's View, 241, n. 62, supports
("poor", "humble") with the latter
meaning here, which is used by Ben Sira in 4:1.3.8; 10:14 and in 31(34):4. GI has
"quiet" here.
141 LEVI, Hebrew Text, 27, restores 1[nnn to]. BEENTJES, Ben Sira in Hebrew, 98, has
nnnn.
142 Read with LEVI, Hebrew Text, 27: [W2].
143 TRENCHARD, Ben Sira's View, 58, 242, n. 66, supports "ID*? as a parallel to to] which
terms are used in Sir 9:31.11. He reads: "And do not be caught because of her posses
sions."
144 LEVI, Hebrew Text, 27, reconstructs [DK].
Appendix
250
irr i ^ m n t o m
rf?nn
TOKO
24
MSC
13 Any wound but not [like a wound o f ]
147
the heart,
any wickedness but not [like the wickedness of a w o m a n ]

17 The wickedness of a woman blackens her appearance,
and darkens [ ]
1 5 0
148
149
lit. to that of a bear.
18 Among neighbours her husband sits

and sighs unawares (lit. without his sensing).
151
19 Little wickedness can be compared to (lit. is like) the wickedness of a

woman,
may the sinner's lot fall upon her.
20 Like an ascent [],
[] wife [ ] .
152
21 Do not fall [through the beauty o f ]

and [do not d e s i r e ]
154
153
a woman,
her possessions (lit. what she has/owns).
22 For through [] shame:
155
a wife who supports (lit. maintains) her husband .

23 Feeble hands [and stumbling/tottering]
156
knees
(is) a wife who does not make her husband happy (lit. does not call her hus
band happy).
24 From a woman is the beginning of sin,
and on her account we all die (lit. we die together).
145 r n s n ("through") does not fit here. LEVI, Hebrew Text, 27, assumes either
("work", "labour", "slavery") or i"I"Q}7 ("anger") as the correct reading. In the case of
the former the line reads:
TW2 n i l rTO m m ?
(25:22a, together: "for harsh is the slavery and great the
shame"). TRENCHARD, Ben Sira's View, 58, 242, n. 68-69, suggests the following
reading: "For it is hard slavery", using the terms PIWp and Til'lV (cf. Exod 1:14; 6:9;
Deut 26:6), correcting
("through") in M S C and the supposed i"I"Q}7 ("anger")
behind GI. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 343, have: "Harsh is the
slavery, great the shame".
146 LEVI, Hebrew Text, 28, restores " p t o p l ] .
150 Read "her face"; cf. the note on the text.
152 Reading "Like an ascent of [sand to the foot of the aged, so is] [a garrulous] wife [to
a man who lit. is depressed/grows poor])". BEENTJES, Ben Sira in Hebrew, 98, has
ip WVh ywb Tim WW WX ? plU if?SttD ("Like a strong ascent to the aged man, a
garrulous woman to a man who is lit. depressed/grows poor").
155 Read "for harsh is the slavery and great the shame"; see the note on the text.
1
Appendix
251
GI
1 3 Traaav TrAr)yr)v Kai |irj TrAr)yr)v Kap8ia<;,
Kai Traaav TTOvrpiav Kai |irj TTOvrpiav yuvaiKoc/
1 4 Traaav TTaya)yr|v Kai |irj ETraycoyriv |iiaouvT(ov,
Kai Traaav K8iKr|aiv Kai |irj K8iKr|aiv exOpwv.
1 5 O U K eaTiv K(J>aAr| imep K(J>aAr|v OCJJEON;,
Kai O U K eaTiv 6u|id(; imep 6u|i6v yuvaiKoc,.
1 6 auvoiKfjaai A E O V T I Kai 8paKovTi s68oKr\Ob)
fj auvoiKfjaai |iTa yuvaiKoc, TrovTpac,.
1 7 Trovripia yuvaiKoc, dAAoioT Tr)v opaaiv auTfjc,
Kai aKOTol T O Trpoaamov auTfjc, thq apKoc/
1 8 d v a |iaov T W V TrAr|aiov auTou dvaTreaeiTai 6 dvrp auTfjc,
Kai aKouaiwc, dveaTSvaêv TriKpd.
1 9 |iiKpd Traaa KaKia TTpdc, KaKiav yuvaiKoc,,
KArjpoc, d|iapTO)Aou E T N T T E Q O I ai)Tf|.
2 0 dvdpaaic, d|i|ia)8r|(; E V Troaiv TrpeapuTepou,
O U T O X ; yuvr) yAa)aaoj8r|(; dv8pi rjauxw.
2 1 |irj TrpoaTTEarjc, em KaAAoc, yuvaiKoc,
Kai yuvdiKa |irj ETTiTToGriaric,.
2 2 opyrj Kai d v a i 8 i a Kai aiaxuvrj |iydAr|
yuvr) dv bnxopriyf) TU> dv8pi auTfjc,.
2 3 Kap8ia TaTTivr) Kai TTpoaamov aKuGpcoTTOv
Kai TrAriyr) Kap8ia<; yuvr) TTOvr)pd'
Xlp<; Trapi|ivai Kai yovaTa TrapaAAu|iva
r\Tiq ou |iaKapiT T O V av8pa auTfjc,.
2 4 a n d yuvaiKoc, dpxr| d|iapTiac,,
Kai 8 i ' auTrjv dTro6vrjaKO|iv TTOVTEC,.
2 5 |ir) 5tpc; u8aTi 8iô8ov
|ir|8 yuvaiKi Trovr|pg Trapprjaiav
a o u
2 6 el |ir| TropUTai KaTa x ^ P ^

>
dTTO T W V aapKWV aOU dTTOT|i ai)TTlV.
GI
1 3 Any wound but not a wound of the heart,
and any wickedness but not the wickedness of a woman/wife.
1 4 Any affliction but not the affliction from those who hate,
and any vengeance but not the vengeance of enemies.
1 5 There is no head above the head of a snake,
and there is no anger above the anger of a woman/wife.
157
157 TRENCHARD, Ben Sira's View, 58, 235-236, n. 31-34, offers the following translation:
' T h e r e is no head worse than the head of a snake, and there is no wrath worse than
the wrath of a wife" (25:15), where he sees 25:15 (with the image of a snake and the
mention of a woman) and 25:24 as references to Gen 3:1-15. SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 343, 346, assume the second meaning of the noun
("poi
son", alsoti71"l)instead of the first one ("head") behind GI's KEâArj in 25:15a and HEP!
("venom") behind GI's 0u|i6g in 25:15b. Both Hebrew terms are used in Deut 32:33.
252
Appendix
161 would rather dwell with a lion and a dragon

than dwell with an evil woman.
17 A woman's wickedness changes her appearance
and darkens her face like a bear.
18 Among his neighbours her husband will recline
and involuntarily sighed bitterly.
19 All wickedness is little compared to the wickedness of a woman,
may a sinner's lot befall her.
20 A sandy ascent to the feet of the aged,
so is a garrulous wife to a quiet/gentle husband.
21 Do not fall down upon a woman's beauty,
and do not desire a woman.
22 (It is) anger and impudence and great disgrace
when a wife supports her husband.
23ab Dejected heart and a saddened face
and a wound of the heart (is) an evil wife;
23cd drooping hands and weak knees who will not make her husband happy/will not call her husband happy.
24 From a woman (is) the beginning of sin
and through her we all die.
25 Do not allow an outlet to water,
nor boldness in an evil wife.
26 If she does not go as you direct (or: according to your hands),
cut her off from your flesh.
158
Sir 42:6a
MSB
Dn : nmn
159
nm nm to 6a
MSB
6a Upon an evil/wicked wife a seal is wise.
GI
6a em yuvaiKi TTOvTpg KaAov
otypayiq
Skehan/Di Leila take GI as a misunderstanding and read: "No poison worse than
that of a serpent, no venom greater than that of a woman" (343, 346).
158 G 248 adds: "give and send (her) away"; also see the extended Syriac version of it:
"give to her and send her from your house"; TRENCHARD, Ben Sira's View, 245, n.
87. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, 346, also include the following
idea: "cut her away from your flesh with a bill of divorce".
159 M S s ! has HWDto ("foolish") instead of HST) ("wicked"). M S M is mutilated: DDin D[].
From it the following text may be restored: DDin D[ti7DDft
to]:
"Upon a woman
who plays the fool a seal", which is understood together with 42:le: "But of these
things be not ashamed". See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 479.
B m
Appendix
253
GI
6a Upon an evil/wicked wife a seal (is) good.
Chapter 3.3
Sir 9:1.2
MSA
: m n ybv irf?n p
: - p r r m to n D m n ?
1
160
i^rn nm
HK Kupn to I
"[U?D] rwvh
K]pn to 2
161
162
MSA
1 Do not be jealous of the wife of your bosom,
lest you teach (her) evil against y o u .
163
2 Do not be jealous yourself to a woman,

to cause her to tread upon your heights.
164
165
GI
1 |ir) (^TiAou yuvdiKa T O U KOATTOU a o u
|ir|8 SiSd^rjc, ETTI aeauTOV TTca8iav Trovr|pdv.
166
2 |ir) 8a)(; yuvcaid Trjv ipuxTiv a o u

bnpfjvai auTr)v ETTI TT^V i a x u v a o u .
GI
1 Do not be jealous of the wife of your bosom,
lest you teach (her) an evil lesson against yourself.
2 Do not give yourself to a woman
to cause her to tread upon your strength/power (Tr)v i a x u v a o u ) .
160 BEENTJES, "Errata et Corrigenda," 375, corrects HWK to TWX.

161
can mean "soul", "breath = life", "person", "self".
162 The word K3pD from K3p ("to be jealous") does not fit here; it is probably the repeti
tion of the verb in Sir 9:1. 8tpg from SiSd)|ii ("to give") in GI makes more sense. Also
LEVI, Hebrew Text, 12, supports it with ]DD. This way 9:2a should read: "Do not give
yourself to a woman". See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 215-216,
218.
163 This translation requires the Piel, 2nd person, masc. form of the verb "Ift*? which
means "to learn" in Qal, but "to teach" in Piel. If it is read as Qal, 3rd person, fern.,
then the meaning would be: "lest she learn evil against you". In the context, either
version seems acceptable.
164 Read "Do not give yourself to a woman"; see the note on the text.
165 M S A reads "heights", "high places". TRENCHARD, Ben Sira's View, 259, n. 265,
refers to Deut 32:13a where the Hebrew HQD ("height", "high place") is translated in
LXX with iaxug ("strength"/"power"). L X X also employs iaxug in Sir 9:2b for HQD.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 215-216, 218, translate "dignity", and
argues that similar imagery is used in Deut 33:29.
166 The meanings of i ^ X ! include "soul", "life", "breath", "self", among other things.
1
Appendix
254
Sir 33:20ab
167
MS E
- p m Ymn
to
*m
168
DHK TOKI p
20ab
MS E
20ab A son and a wife, a friend and a neighbour,
do not let rule/have p o w e r in your life.
169
170
GI
20ab Yito Kai yuvaiKi, d8A(J>u) Kai (J>iAu)
|irj 8a)(; eôuaiav em oe ev ^cofj aou*
GI
20ab To a son and a wife, a brother and a friend
do not give power over you in your life.
Chapter 3.4
Sir 26:5-6
GI
5 A T T O T p i w v uAapT]6r| f] Kap8ia |iou,
Kai em TU> jeidpuD TTpoawTTU) (|)opTi6r|v
8iapoAr)v T T O A E O X ; , Kai EKKArjaiav oxAou,
Kai KaTai|jua|i6v, imep GdvaTov n a v T a |iox6r|pd.
6 oiXyoq Kap8ia(; Kai T T E V G C X ; yuvr) avTi^rjAot; erri yuvaiKi
Kai [idojit, yAcoaar|(; Traaiv eniKoivwvouaa.
GI
5 Of three things my heart was frightened
And in the face of a fourth 1 was afraid
slander in the city, and the assembly of the people,
and a false testimony are all worse than death.
171
6 A woman jealous (lit. rival) of another woman is heartache and grief

and a tongue-lashing is like all.
172
167 This verse numeration is found in brackets in Ziegler's edition.

168 TRENCHARD, Ben Sira's View, 88, 259, n. 273, has UK ("brother") here. GI also has
"brother" in this place.
169 Also has the meaning "friend", "the other".
170 The term that is present in GI ("over you" = "p) is missing from M S E.
172 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 344, understand 26:6b to be a reference
to all the three elements of 26:5, this way comparing the fourth element in 26:6 to the
three elements in 26:5 ("and a scourging tongue like the other three", 26:6b).
Appendix
255
Sir 28:15
GI
15 yAwaaa TpiTrj yuvaiKac, ovSpeiaq
Kai QTpr|av auTac,
T W V TTOVCJV
eêpaAev
ai)Ta>v.
GI
15 The third tongue has cast out courageous women
and deprived them of the fruit of their labour.
Sir 37:11a
MS D
173
nms to nwK nv l i a
MS D
174
with a woman with regard to her rival
GI
11a |iTd yuvaiKoc, TTpi Tx\q dvTi^riAou auTfjc,
GI
175
with a woman about her rival
Chapter 3.5
Sir 26:22-27
GII
22 yuvr] | i i a 6 i a Tar) aidAco Aoyia6TiaTai,
UTTav8po(; de Trupyoc, GavaTOU idlq
23 yuvr] dae^x\q
X P ^ I - ^ ^ Aoyia6TiaTai.
1
01
dv6|ia) |ipi<; 8o6TiaTai,
uaprj(; 8e 8 i 8 o T a i Tto (J>o|3ou|ivu) T O V Kupiov.

24 yuvr] d a x r p w v aTi|iiav KaTaTpii|ji,
6uyaTr|p de Euaxrpcjjv Kai T O V d v 8 p a VTpaTT]CTTai.
25 yuvr] d8iaTpTTTO(; ax;
KUCJV
AoyiaGriaeTai,
f] de x o u a a a i a x u v r | v T O V Kupiov (J>o|3r|6TiaTai.
26 yuvr] d v 8 p a i 8 i o v Tiiiwaa oo$r\ Traai (J>avTiaTai,
aTi|id<ôuaa
8e v UTTpr|(|)avig
dae^x\q
Traai
yva)a6TiaTai.
TRENCHARD,
Ben Sira's View,
57, 233,
n. 11-12,
translates 26:6b: "And a tonguelashing shares it with everyone".
173 The text of MS B is the same except that it has to ("concerning") instead of to; B
also has to.
m g
Appendix
256
yuvaiKoc, dyaGfjc, |iaKapio<; 6 d v r p 6 ydp dpi6|id(; T W V E T W V auTou 8iTrAdaio(; crrai.

27 yuvr] lieyaAocfKovcx; Kai yA(Daaa>8r|(;
ax; adAmy^ TToA|ia>v dc, TpoTTr)v 6a>pr|6TiaTai.
AvGpcoTTOU 8e TravTOC, ipuxn 6|ioiOTpoTTO(; T O U T O K ; ,
TroA|iou a K a T a a T a a i a i ( ; TX\V ûxr|v 8iaiTr|6TiaTai.
GII
22 A woman for hire/a prostitute will be regarded as spittle,
but a married woman as a tower of death to those who embrace (her).
23 A godless wife will be given as a portion to a lawless man,
but a pious wife is given to whoever fears the Lord.
24 A shameless woman will wear out reproach,
but an exemplary ("appropriate") daughter will be embarrassed even before
her husband.
25 A headstrong wife will be regarded as a dog,
but one who has shame will fear the Lord.
26 A wife who honours her husband will seem wise to all,
but the one who dishonours him in pride/arrogance will be known to all as
impious.
Happy (is) the husband of a good wife,
For the number of his years will be double.
27 A loud-voiced and garrulous wife will be recognized
as a battle trumpet (calling for) a rout,
and the soul of any person who lives in a manner like these
will lead his life in the turmoil of war.
176
Chapter 4.1
Sir 9:31.311.4.6-7.8-9
MSA
t r r r r m m *?i9rrp
m t nu7K to nnpn to 3 1
177
trrmpto "Dto p
v^norrto nm D [ ] 3 II
terrain "pnur p
-p/rm to nrm nv 4
qnto] HK mon p
T,WD] nm ? inn to 6
:nrrn nna nnw^
yrv n*nmtounn*?7
? p tf? to trnn toi in nmn yv 'ton 8
1
178
:unto mn
179
rrnnK p i
D^n
180
"inmz7[]
181
nwK i r a

177 LEVI, Hebrew Text, 12, restores UV.
178
should be corrected to
("like fire"), as in GI. LEVI, Hebrew Text, 12, agrees.
179 TRENCHARD, Ben Sira's View, 108, 273, n. 118, suggests the correction to milK
("love") instead of rPDPIK ("her lovers") in MS A. GI supports it.
180 LEVI, Hebrew Text, 12, restores inTOpl].
Appendix
182
tTOW
:
1 8 3
"IQtf
1 8 6
nnw
to
257
D []1
1 8 4
DOTH
nun DTOI
to
1
a?
1 8 5
1 8 7
n t o D D57 9
rr [ ]
nun
MSA
31 Do not approach a strange woman,
lest you fall into her snares.
311 Do not associate/consort [ w i t h ]
lest you get ensnared/caught [ ] .
188
a prostitute,
189
4 Do not sleep with female musicians,

lest they burn you with their mouths.
190
6 Do not give yourself to a prostitute,

lest you surrender (lit. "turn over") your inheritance.
7 []
1 9 1
8 Avert (lit. "hide") your eyes from a lovely woman (lit. "woman of
beauty/charm"),
and do not look intently at beauty that is not for you.
Through a w o m a n
192
many [have been r u i n e d ]
and thus her lovers kindles in fire.

9 With a mistress
195
193
194
do not taste/eat/enjoy,
196
181 LEVI, Hebrew Text, 12, has HWK ")K1J"Q ("through a woman's beauty"). GI supports it,
as do SKEHAN/DI LELLA, The Wisdom of Ben Sira, 218, and TRENCHARD, Ben
Sira's View, 273, n. 116.
182 Read TIHV, cf. LEVI, Hebrew Text, 13.
183 LEVI, Hebrew Text, 13, restores nO[D] tol.
184 totf DD to ("do not stretch elbow") is suggested by LEVI, Hebrew Text, 13; SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 218; TRENCHARD, Ben Sira's View, 109,
273-274, n. 121. A similar expression is found in Sir 41:19c.
185 Read rftlSD ("married woman") with LEVI, Hebrew Text, 13; SKEHAN/DI LELLA,
The Wisdom of Ben Sira, 215, 218.
186 Read rTO with LEVI, Hebrew Text, 13.
187 LEVI, Hebrew Text, 13, has PPto.
188 LEVI, Hebrew Text, 12, restores UV.
189 The second half of the colon does not make sense in its current form. For the argu
ment about the translation "in her flattering/smooth speech" based on the word
r r m p t o see the discussion in the main text.
190 This translation is based on the use of the Aramaic verb behind "|1Q"ID ("to sleep").
Note that the term
is in the plural ("female musicians"). GI has singular.
rPD^DD "p")tiT is a plural masculine. For the correct translation see the detailed ar
gument on the content.
191 This verse is corrupt; its translation is based on GI: "Do not look around in the
streets of a city, nor wander about in its deserted places". LEVI, Hebrew Text, 12, has
similar ideas: TV ^KIDQD ("in the entryways of the city") and iTmnrTD DDlttfr
("wandering in its wide places").
192 Read "through a woman's beauty"; see the note on the text.
194 Read "thus love kindles like fire"; see the note on the text.
195 Read "married woman"; cf. the note on the text.
196 The expression "do not stretch elbow" is also an option; see the note on the text.
Appendix
258
197
198
[and do not sit d o w n ] with h i m at the table drunken,

lest (your) heart incline/turn [toward h e r ]
and in blood you declineto the [ ] .
199
200
GI
3 |ir) UTTOCVTO: yuvaiKi Taipiô|ivr],
|iT]TTOT E[iT\eor\q e\q idq -nayidaq auTfjc,.
4 |iTa âXXo6ax]q \ix\ v8Axi?,
|iT]TTOT aXtiq v Tolq TTixipTl|iaaiv auTfjc,.
6 |ir) 8a)(; Tropvaic, TX\V ûx^v a o u ,
i v a |ir) dj\o'keor\q TX\V KAr|povo|iiav a o u .
7 |irj TTpipATrou v pu|iai<; TTOAEON;
Kai ev jcaq epfpoic, a6jf\q [ir\ TrAavci).
8 dTToaTpi|;ov 6(f)6aA|i6v aTro yuvaiKot; U|i6pc|)ou
Kai |irj KaTa|idv6av KaAAot; dAAoTpiov
EV KaAAi yuvaiKot; TroAAoi TrAavr]6r|aav,
Kai K T O U T O U (f)iAia ax; Trup dvaKaiTai.
9 |iTa UTTav8pou yuvaiKot; |irj Ka6ou T O auvoAov
Kai |irj au|ipoAoKOTrr]ari(; | i T ' auTfjc, ev oTva),
|iT]TTOT KKAivrj x] ^ u x n a o u TT' auTr)v
Kai T W TTVU|iaTi a o u oAiaGrjt; siq aTT(oAiav.
GI
3 Do not meet a woman who is a prostitute, lest you fall into her traps/snares.
4 With a female musician (lit. someone who plays the harp or stringed instru
ment) do not (do something) constantly, regularly,
lest you become caught in her endeavours.
6 Do not give yourself to prostitutes,
lest you lose your inheritance.
7 Do not look around in the streets of a city,
nor wander about in its deserted places.
8 Turn an eye away from a shapely woman,
and do not gaze upon beauty belonging to another.
By a woman's beauty many have gone astray,
and from it love lights up like fire.
9 With a married woman do not sit together,
nor feast with her at wine,
lest your soul incline toward her
and by your spirit you slip into destruction.
201
202
203
197
198
199
200
201
202
203
Read "and do not sit down"; see the note on the text.
Read "with her"; cf. the note on the text.
Read "toward her"; see the note on the text.
Read "pit"; cf. the note on the text.
The term |if| EVÊMX^
in 9:4a is problematic. See the discussion in the main text.
Appendix
Sir 23:16-27
GI
16 Auo i8r| TrAr|6uvouaiv diaapTiac,,
Kai T O TpiTOV Trdî 6pyr]v
ipuxn 6p|ir| w<; TTup Kai6|ivov,
ou |irj afteaGf) eu)q dv KaTaTToGfjav6pa)TTO(; Tropvoc, EV aco|iaTi aapKoc, auTou,
ou |irj Trauar|Tai aoc, dv KKauarj Trup17 dvGpwTTO) TTopva) nac, d p r a ; r|8u(;,
ou |irj KOTrdarj aoc, dv TAUTr]ari.
18 dv6pa)TTO(; Trapapaivcov a n d jf\q KAivrjt; auTou
Aya)v v TT) ipuxtl auTou Tic, |i opg;
CTKOTOC, KUKACO |iou, Kai o i T O I X O I |i KaAuTTTOuaiv,
Kai ouGdc, |i opdf T I i)Aa(3ou|iai;
T W V d|iapTici)v |iou ou |irj |ivr|a6r]aTai 6 uilncrroc,.
19 Kai 6(J>6aA|ioi dvOpcoTrcov 6 (Jjopoc, auTou,
Kai O U K yvo) c m 6(J>6aA|ioi Kupiou
liupiOTrAaaiax; rjAiou 4>a)Tiv6Tpoi
TTipATrovT(; Trdaac, odouq dvGpwTrcjv
Kai KaTavoouvT(; siq aTTOKpucfja |ipr|.
20 Trpiv fj KTia6f|vai T a TrdvTa yvcjaTai ai)TU),
OUTOX; Kai |iTa T O auvTAa6f|vai.
21 OUTOC, ev TrAaTiai(; TTOAEON; K8iKr|6r]aTai,
Kai ou O U X UTTv6r|av, Triaa6f]aTai.
22 O U T O X ; Kai yuvr) KaTaAiTrouaa T O V dv8pa
Kai n a p i c r r w a a KAr|pov6|iov st, aAAoTpiou.
23 TrpwTov |iv ydp kv v6|ia> ui|naTou f|TTi6r|av,
Kai 8 U T p o v e\q av8pa auTfjc, TrAr||i|iAr|av,
Kai T O TpiTov ev TTopvdg |ioixu6r|
Kai
aAAoTpiou avdpdq TKva TrapaTr|av.
24 auTr) s\q KKAr|aiav &;ax6iiaTai,
Kai km T a TKva auTfjc, TTiaKOTTr) crrai.
25 ou 8ia8(oaouaiv T a TKva auTfjc, siq piâv,
Kai oi KAd8oi auTfjc, O U K oTaouaiv KapTrov.
26 KaiaXeiêi
e\q KaTapav T O livrpoauvov auTfjc,,
Kai T O oveidoq auTfjc, O U K âAi(f)6r]aTai,
27 Kai TTiyv(oaovTai oi KaTaAi(J>6VT(;
OTI O U 0 V KplTTOV (J>6|3oU KUpiOU
Kai ou0v yAuKUTpov T O U TrpoaXiv VToAdi<; Kupiou.
GI
16 Two types of people multiply sins,
and the third causes anger:
Burning passion is like blazing fire,
it will never be quenched until it burns itself out/is consumed;
259
260
Appendix
The person who commits sexual wrongdoing lit. in the body of his flesh/
will never cease until the fire burns out;
17 To a sexual wrongdoer all bread is sweet,
He will never rest until he dies.
18 The person who leaves his (marriage) bed/strays from his bed
says to himself: "Who can see me?
Darkness surrounds me and the walls hide me,
And no one sees me: why should I be afraid?
The Most High will never remember my sins."
19 And he fears the eyes of humans,
and does not realize that the eyes of the Lord
are ten thousand times brighter than the sun,
looking at every way of men/humans
and observing hidden parts.
20 Before all things were created they were known to him
and so it is since their completion.
21 This man will pay the penalty in the streets of the city,
and when he does not expect it, he will be apprehended.
22 Such is also the woman, who leaves her husband
and provides (lit. brings into existence) an heir by someone else.
23 For first she has disobeyed the law of the Most High,
and second, she has offended her husband,
and third, she has committed adultery
and brought forth (lit. brought into existence) children by another man.
24 She will be dragged before the assembly,
and punishment will be upon her children.
25 Her children will not take root,
and her branches will not bring forth fruit.
26 She will leave an accursed memory,
and her disgrace will not be blotted out.
27 and those who remain shall know
that nothing is better than fear of the Lord
and nothing is sweeter than obeying the Lord's commandments.
205
206
Sir 25:2d
GI
2d yepovTa |ioixov Aonrou|ivov a u v e a a .
204 Behind the term E V a w | i ( X T i aapKog C X U T O U TRENCHARD, Ben Sira's View, 96, and
266, n. 31, conjectures the term
to mean "blood relation". See discussion in
the main text.
205 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 319, read: " O f the Most High he (i.e. the
adulterer) is not mindful".
206 GII has 23:28: "It is a great glory to follow after God, and for you to be received by
him is length of days". See SKEHAN/DI LELLA, The Wisdom of Ben Sira, 320, 326.
Appendix
261
GI
2 d an adulterous old man who lacks sense
Sir 26:19-21
GII
19
TEKVOV,
dK|ir)v rjAiKiat; a o u auvTfpriaov uyifj,
Kai |ir) 8a)(; aAAoTpioic, Tr)v i a x u v a o u .

2 0 dva^r|Tr]aa(; TravTOC, TT8IOU euyecov KAfjpov,
aTTdpe Ta T8ia aTTp|iaTa
21
OUTOX;
TTTTOI6UK;
TTJ
i)yVig aou.
Ta y v f p a T a aou TTpi6vTa,
Kai Trapprjaiav uyVia<; xovTa |iyaAuvouai.

GII
19 My child, keep intact (lit. healthy) the prime of your life,
and do not give your strength (Tr)v i a x u v a o u ) to strangers (dAAoTpioic,).
2 0 When you have sought out a fertile land from all the plain,
sow your own seed confident in your noble descent.
2 1 Thus, you shall have your offspring surround you,
growing great, confident in their noble descent.
Sir 41:20b.21c
MS M
207
m t to piannm 20b
2 0 8
[ ] trnnQ 2 i c
MS M
2 0 b and of turning your attention to a strange;
2 1 c (Be ashamed)
210
of looking [ ] ,
209
211
m g
207 M S B is mutilated here, but in B H*l[] is found, probably from HIT.

208 M S B is the same. According to SKEHAN/DI LELLA, The Wisdom of Ben Sira, 476,
479, the rest of 41:21c on the basis of the Greek may be restored: [ttTK TWX
"at a
man's wife". TRENCHARD, Ben Sira's View, 125, 287, n. 260-261, takes this stich to be
41:20b, and behind the mutilated text of M S B conjectures n*l[T]
Although the
word
is only included in B , it is fairly certain that the term means "strange
woman". As discussed in the main text, n"IT (taken as "strange woman") can mean a
prostitute or adulteress.
209 Read "and of turning your attention to a strange woman"; see the note above.
TRENCHARD, Ben Sira's View, 125, 286, 287, n. 259, 263, takes this stich to be 41:21c,
and rejects M S M's suggestion for n"IT. Instead he assumes the term n*?l}n ("married
woman"). This way his translation is: "And of gazing intently at a married woman".
211 Read: "at a man's wife"; see the note on the text.
m g
Appendix
262
GI
20b
OTTO
21c Kai
bpaosbx;
OTTO
yuvaiKoc, ETaipac,
KaTavofâeax; yuvaiKoc, UTrdv8pou
GI
20b (Be ashamed)
212
of looking at a female companion
213
21c and of gazing at another man's wife,

Sir 42:8b
MS M
214
215
rrmn niv toro n [ ] 8b
MS M
8b and (be not a s h a m e d )
216
(of discipline)
217
for the tottering [old m a n ]
218
occupied with sexual wrongdoing

GI
8b Kai eaxaToyr^pax; Kpivo|ivou Trepi Tropveiac,
8b and (be not a s h a m e d )
219
(of discipline)
220
for the very old man guilty of sex
ual immorality
Sir 47:19-21
MSB
tfrwom - p t o D wf?
19
V?nm
"[TIDDD mn |n [ n 2 0
:"pDU7Q
nm*n
"pKSKS
*]K
[]
qmra
221>
t - p m r HK
2 2 2
:DQn HD^QQ D*HDKQ1
tfmw
2 2 3
[ ] 21

213 It also means "prostitute".
214 The rest of the line is not significantly different in M S B : D i m
*?W1D. M S B
has: D i m nSS? {tolWI} tol31 ttTttn nX271 ("and the grey haired and old man who
weighs [asks] advice concerning sexual wrongdoing").
215 Read with B : 2W\ ("and an old man").
216 Supplied from 42:1 e.
217 Supplied from the M S B text of 42:8a. The word "101ft ("discipline", "instruction")
fits the context better than n v n n ("rebellion") in M S B . SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 477, 479.
218 Read "and an old man"; see the note above.
219 Supplied from 42:le.
220 Supplied from 42:8a.
221 LEVI, Hebrew Text, 66, reconstructs in[D]l.
222 LEVI, Hebrew Text, 66, restores [Kîf?].
223 LEVI, Hebrew Text, 66, restores [UVTl TiVnp.
m g
m g
m g
Appendix
263
MSB
19 But you gave your loins to women
and let them rule over your body.
20 [ ] stain upon your honour
and defiled your bed,
[ ] anger upon your descendants
and groaning/sighing upon your bed.
21 [ ] in two governments,
2 2 4
225
2 2 6
and a violent/disobedient kingdom (arose) out of Ephraim.

GI
19 TTapaveKAivac, idq Aayovac, a o u yuvaiîv
Kai Vôuaida6r|(; ev TW aco|iaTi aou*
20 ESWKOK; |ici)|iov EV TTJ So^rj a o u
Kai ppr]A(ji)aa(; TO aTTp|ia a o u
TrayayTv opyrjv ETTI TOC TKva a o u
Kai KaTavuyfjvai ETTI TT) d^poauvrj a o u
21 yVa6ai 8ixa Tupavvi8a
Kai
Ec|)pai|i apâi paaiAdav aTTi6f|.
GI
19 You laid your loins (beside) women,
and you became subjected through your body.
20 You have put (lit. have given) a stain upon your glory
and defiled your seed,
to bring anger upon your children
and to cause distress over your folly,
21 thus the sovereignty became divided
and a disobedient kingdom originates from Ephraim.
227
Chapter 4.2
Sir 9:5
MSA
trnwira wpin p
p-Qnn to rftirm 5
MSA
5 Do not turn your attention to a virgin
lest you be entrapped in penalties because of her.
224
225
226
227
Read "and put"; see the note above.

Read "you brought"; see the note above.
Read: "A nation came into being"; see the note on the text.
Appendix
264
GI
5 TKxpGevov |ir) KaTa|idv6av,
|ii]TTOT aKav8aAia6fj(; kv TCHC, TTiTi|iioi(; auTfjc,.

GI
5 Do not look intently at a virgin
lest you be made to stumble in her penalties.
Sir 20:4
GI
4 TTi6u|iia uvouxou d n o n a p 6 v a ) a a i
OUTON;
TTOICJV
vavi8a,
ev p i g Kpi|iaTa.
GI
4 a eunuch's desire to violate a young woman/girl;
so is the one who executes judgments by force.
Sir 30:(19-)20
MSB
228
manm
mm
parr
:tDDU7Q
230
2 2
[] i r r a 20a
niwo 2 0 b
<^TO
D 3 " I N D nx&157
p 20c
MSB
231
20a With his eyes [ ] ,

20b like a [ ]
2 3 2
who embraces a young woman and sighs/groans.
20c So is the one who does judgment under compulsion.

GI
(19a T I au|i(J>pi KdpTKDCTK; i8(oAa);
19b
OUT
19c
OUTOX;
y d p 8Tai
OUT
6 K8ia)K6|iVO(;
\IX\ 6a(J>pav6f)UTTO
Kupiou.)
20a
pATTO)v EV 6(J>6aA|icn(; Kai
20b
d)aTTp uvouxo(; TTpiAa|ipdva)v Trap6vov Kai
ojeva^wv
ojeva^wv,
GII
20c
OUTON;
TTOICJV
ev pi a Kpi|iaTa.
LEVI, Hebrew Text, 29, restores [mKDQl HK1")] i r S H .

Read o n O ; LEVI, Hebrew Text, 29.
B has *?iy2 (by "robbery", "violent taking away"); LEVI, Hebrew Text, 29, agrees.
also means "rob".
231 Read "he sees and groans"; see the note on the text.
232 Read "eunuch"; see the note on the text.
228
229
230
m g
Appendix
265
GI
(19a Of what use is an offering to an idol?
19b For it will neither eat nor smell:
19c So is the one being punished by the Lord;)
20a seeing with his eyes and groaning
20b like a eunuch embracing a virgin and groaning;
GII
20c so is the one who executes judgments by force.
Sir41:22ab
MS M
Y?
2
MS M
22a (Be ashamed) of meddling [ ]
22b and of coming upon her bed.
235
2 3 6
2 3 3
pwvmn 22a
N [ ]
M > : R
to
DQIPNNAI
22b
of yours,
GI
22a and Trepiepyiac,
22b Kai
|IR)
TRAI8IAKR|(;
bncn-fjc, km TR|v
auTou
KOITTIV
auTfjc,
GI
22a of meddling with his maidservant,
22b and do not approach her bed.
Chapter 4.3
Sir 6:l(2)-3(4)
MSA
:
2 3 7
"[^N
M Y M
239
yD*n
R N
ÎDH
to
233 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 479, reconstruct the text: NN[DW U]V
("with a maidservant").
234 M S B only has two lines in 41:22. Parts of their mutilated text correspond to 41:22cd
in MS M.
236 Read "with a maidservant"; see the note on the text. SKEHAN/DI LELLA, The Wis
dom of Ben Sira, 476, offer: " O f trifling with a servant girl of yours".
237 As a dittography from 6:2 M S A has "pto at the end of this verse; see LEVI, Hebrew
Text, 6, and BEENTJES, "Errata et Corrigenda," 375.
238 This word seems out of place here. Read "LINN (from "ISH: "to burn with fire", "to
consume"); see LEVI, Hebrew Text, 6; and SKEHAN/DI LELLA, The Wisdom of Ben
Sira, 180-181, who suggest the reading "lest (]D) like fire (WiO) it consume ( " L I N N )
your strength ( " | V N ) " .
Appendix
266
24
iwr yvD -[nmm

xvrwn -p-iDi to^n -pto 2
xnvwn tnw nnni&i
rrton nnwn nix mi ^ 3
MSA
1 Do not fall into the grip (lit. hand) of your desire,
[]
241
your strength.
2 Your leaves it will eat and your fruit it will destroy,

and you will be left like a dry tree.
3 For fierce/strong desire destroys its owner
and an enemy's joy overtakes them.
GI
2
iva
Mr| ET\dpr\q aeauTdv ev pouAfj
3 Ta c|)uAAa a o u KaTacfxxyeaai Kai

Kai
4
Kai
ûxfjc, a o u ,
|ir| 8iapTTayf) ax; Taupoc, f] iaxuc, aou*

TOIN;
KapTrouc, a o u dcno'keoeic
a c l a s i s aeauTOV ax; ûAov ^rjpov.
ipuxn TTovr|pd aTToAa T O V KTr|ad|ivov

brixapiia exOpwv TTOI fâa ai)Tov.
auTrjv
GI
2 Do not rouse yourself in the will of your soul,
lest like a bull it spoil/plunder your strength.
3 Your leaves you will eat and your fruit you will destroy,
and you will leave yourself like a dry tree.
4 An evil soul will destroy whoever owns her
and will make him the laughing-stock of enemies.
Sir 18:30-19:3
MSC
[] 31
:wn ww ^ "WK
rnuyn ynw to nnmto3 2
to'on yx []mam
*aioi toit ^nn to 33
J T D T O WmXU ntlDI
T U 7 t f [ ] Vh HKT to"ID 19:1
a ? irrET trwm ^ 2 a
:rrton rrnw[] my warn 3 b
242
243
244
239
240
241
242
243
244
245
245
Other meanings of
also include: "a living being" (Gen 2:7); "life" (Exod 21:23);
"the inner being of a person" (Ps 42:6.7) etc.
Read this word with LEVI, Hebrew Text, 6, and BEENTJES, "Errata et Corrigenda,"
375.
Read "lest like fire it consume"; see the note on the text.
LEVI, Hebrew Text, 26, reconstructs
LEVI, Hebrew Text, 27, restores T ^ p ] .
19:2b.3a are missing.
LEVI, Hebrew Text, 27, restores rTTOp].
Appendix
267
MSC
31 [] enemy
32 Have no joy in the pleasure of the moment (lit. little pleasure),
which doubles poverty.
33 Do not become a glutton and a drunkard
and there is [ ] in your purse.
19:1 Whoever does so [ ] ,
and whoever despises the little will be stripped.
2a Wine and women cause the heart/mind to be careless/reckless,
3b and a fierce/strong desire [ ] its owner.
246
247
2 4 8
249
GI
30'OTTiao) TWV Tri6u|aid>v a o u |irj Tropeuou
Kai a n d T W V 6p^(ov a o u KCDAUOU"
T
a o u
31 kav xopny^TlG tl ^ X t l
u8oKiav kmQupiaq,
TTOirâei as TTixap|ia T W V xOpwv a o u .
32 |ir) uc|)paivou ETTI TTOAAT) Tpu(J>f),
|ir) Trpoa8r|6fi(; au|i|3oAf) auTfjc,.
33 |ir) yivou TTTCJXCX; au|i(3oAoKOTTa)v EK 8avia|iou,
Kai ou8v aoi E O T I V v |iapaiTTTTia)19:1 KPYDTX]q {isQuaoq ou TrAouTia6r]aTai,
Kai 6 &;ou6va)v TOC oAiya KaTa |iiKpov TTaTTai.
2 dlvoq Kai y u v a i K i aTroaTr]aouaiv auvTOU(;,
Kai 6 KoAA(o|ivo<; Tropvai(; ToA|ir)poTpo(; a T a r
3 or\T\r\ Kai aKcoAr|K(; KAr|povo|ir]aouaiv auTOv,
Kai ipuxn ToA|ir|pd âp6r]aTai.
GI
30 Do not go after your desires,
and restrain your cravings.
31 If you give your soul the desire that pleases her,
she will make you the laughing-stock of your enemies.
32 Do not revel in great luxury,
do not become impoverished by its expense.
33 Do not become a beggar by feasting (lit. taking part in the feast) from bor
rowed money,
and there is nothing in your purse.
19:1 A workman who is a drunkard will not become rich,
whoever despises small things will fall little by little.
250
246
247
248
249
250
Read "nothing"; see the note on the text.

Read "will not become rich"; cf. the note on the text.
Read "will destroy"; see the note on the text.
19:2b.3a are not extant.
GII adds zor\ y d p TTi|3ouAog if\c, i8iag ^cofjg ("for you will be plotting against your
own life"), an idea also reflected in 19:4b: Kai 6 d | i a p T a v a ) v EIQ tyoxty auToG
TTAr||4iAfpi ("whoever sins will do wrong to his soul/life").
268
Appendix
2 Wine and women will lead intelligent men astray,

and who joins/clings to prostitutes will become more reckless:
3 Decay and worms will inherit him,
and a reckless soul/life will be carried off.
Sir 23:4-6
GI
4 KUpi TTdTp Kai 0 <â>fjg |iOU,
|iT(opia|i6v 6(J>6aA|ia)v \ir\ dtiq |ioi
5 Kai TTi6u|iiav dTToaTpi|jov a n ' |iou6 KoiAiac, opsîc, Kai au V O U C H aaiidc, |irj KaTaAapTO)adv |i,
Kai ipuxtl d v a i 8 a |irj Trapa8a)(; |i.
GI
4 O Lord, Father and God of my life,
do not give me haughty eyes (lit. lifting up of eyes)
5 and turn desire/passion (TTi6u|iiav) away from me,
6 let neither gluttony (lit. longing of the belly) nor sexual intercourse (
aa\idq) take hold of me,
and do not surrender me to a shameless soul/life.
Chapter 5
Sir 1:1-10
GI
1 n d a a aoc|)ia n a p d K u p i o u
Kai |i-r' auTou c m v e\q T O V aiwva.
2 d|i|iov GaAaaawv Kai crrayovac, I ) T O U
Kai f\[iepaq aiwvoc, TIC, âpi6|ir]ai;
3 uipoc, oupavou Kai TrAdTOC, yfjQ
Kai a p u a a o v Kai ao(J>iav TIC, îxvidai;
4 TrpoTpa TrdvTcov KTicrrai ao(J>ia
Kai OUVEOIC, <^povr\oeu)q h% aiwvoc,.
GII
5 Trriyr) ao(J>iac, Aoyoc, 0ou v ui|naTOic,,
Kai a i Tropaai auTfjc, VToAai aicovioi.
GI
6 piâ ootyiaq T I V I dTTKaAu(J>6r|;
Kai Ta TravoupyU|iaTa auTfjc, TIC, yvcj;
Appendix
269
GII
7 bncrrfpri ootyiaq T I V I 4>avpu>6r|;
Kai Trjv TToAuTTipiav auTfjc, TIC, auvf|Kv;
GI
8 eiq eoTiv ootyoq, (Jjoftepdc, a(J>68pa,
Ka6fpvoc, ETTI T O U 6p6vou auTou.
9 Kupioc, auTdc, E K T I Q E V ai)Tr)v
Kai i8v Kai ^r|pi6|ir|av ai)Tr)v
Kai ^Xv auTr)v km ndvTa Ta pya auTou,
10 |iTa T\dor\q aapKoc, KaTa Tr|v 86aiv auTou,
Kai xopf]yr|av auTrjv idlq dyaTrwaiv auTOv.
GII
lOcd dyaTrriaic, K u p i o u v8oôc, ao(J>ia,
oTc, 8' dv OTTTdvrjTai, |ipi<î auTrjv dc, dpaaiv auTou.
GI
1 All wisdom is from the Lord,
and is with him forever.
2 The sand of the sea and the drops of rain,
and the days of eternity who can number?
3 The height of heaven and the breadth of the earth,
and the abyss and wisdom who can explore?
4 Before all things wisdom has been created
and understanding of prudence is from eternity.
251
GII
5 The fountain of wisdom is God's word in the highest,
and her ways are everlasting commandments.
GI
6 To whom has wisdom's root been revealed
and who knew her great deeds?
252
GII
7 Wisdom's knowledge - to whom was it manifested?
and her great experience - who has understood i t ?
253
252 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 136-137, suggest "her subtleties"
(rPft")}7ft) in 1:6b, since behind the word TT(xvoupyU|i(XTa in the only other occurrence
in Sir 42:18 stands DiTfmStt) (MS B, or DiTfnStt) in MS M); cf. also Sir 51:20d(19f) in
llQ5/llQPs .
a
270
Appendix
GI
8 There is one wise, greatly formidable,
seated on his throne.
9 The Lord, he created her,
and he saw and enumerated her,
and poured her forth on all his works,
1 0 among all flesh according to his giving,
and gave (lit. provided) her abundantly to those who love him.
254
255
Sir 4 : 1 1 - 1 9
MSA
: m D T D Q to*? Tprn
m n mrf? moan H
xn ]m "ip^r rri&pnm
D^n inna rrnna 12
x mini u r n
^ Q T O D l a s r r rranm 1 3
K m KQD i n t o i
rrrrn&n &np Trn&n 14
:rrno m m
in^ ^ p a m
HQK usur ^ yQiw 15
: r m v o "i:nnT
IDP "[to ">^nm ^ 17
^ "Q*7 a t o *TO71171
:nnDQ V? TTtol
ini&KK DIl&K 1 8
t D m o a a irrrrrcn
irrmiMi mo^ DK 19
2 5 6
2 5 7
258
259
260
MSA
1 1 Wisdom teaches her children
and admonishes all who can understand her.
1 2 Those who love her love life,
and those who seek her out will win (lit. get) the Lord's favour.
1 3 Those who hold her will find glory from the Lord
and wherever they dwell (lit. settle) the Lord's blessing (is upon them).
1 4 Those who serve her serve the Holy One,
261
254
255
256
257
For l:9ab cf. WRIGHT, "Sirach: Introduction and Translation," 720.

For 1:10a cf. WRIGHT, "Sirach: Introduction and Translation," 720.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 169,170, suggest the omission of "*n.
M S A is jumbled here. The probable reading according to LEVI, Hebrew Text, 3, is:
^ 17]W rrnriKl ("Those who love her the Lord loves"). GI supports it.
in-.
259 The word used here is
("truly"). Both GI and SKEHAN/DI LELLA, The Wisdom
of Ben Sira, 169,170, have
("nations").
260 LEVI, Hebrew Text, 3, corrects 13"inT ("examine") to another verb meaning "examine,
try". It fits the context better in the first person (IPUrDK).
261 Although the noun DlQDn is plural, the grammatical structure of the rest of the verse
suggests singular. REITERER, "Das Verhaltnis der HQDn zur PHID," 107, notes that
the use of plural here serves to intensify the abundance of the existing and potential
wisdom.
Appendix
271
262
[]15 Whoever obeys me (lit. hears/listens to me) will judge truly/safely,

and whoever listens to me will dwell in my inmost chambers .
17 For I will walk with him in disguise
and first h e will try/examine him with trials,
until his heart is fully with me.
18 I will return the straight path to him
and reveal to him my secrets (lit. secret place).
19 If he turns away, I will turn aside from h i m
and admonish him in fetters.
263
264
If he turns away from me I will cast him away

and deliver him over to the robbers.
GI
1TH aoc|)ia uiouc, auTfjc, d v u i p w a e v
Kai TTiAa|ipdvTai TWV ^TITOUVTWV ai)Tiiv.
12 6 dyaTrwv auTrjv a y a n a ^(or]v,
Kai oi 6p6piovT(; Trpdc, auTrjv |iTrAr|a6r]aovTai U(J>poauvr|(;.
13 6 KpaTwv auTfjc, KAr|povo|ir]ai 86âv,
Kai ou iaTropUTai, uAoyd Kupioc,.
14 oi AaTpuovTc, auTfj Auoupyf]aouaiv dyico,
Kai TOUC, dyaTTwvTat; auTrjv dya-rca Kupioc,.
15 6 imaKouwv auTfjc, K p i v d 6vr|,
Kai 6 Trpoaxwv auTfj KaTaaKr)vcoai TTOTOIGOJC,.
16 edv |iTTiaTuari, KaTaKAr|povo|ir]ai auTr]v,
Kai v KaTaaxai aovTai a i yVai auTou*
17 O T I 8iaTpa|i|ivo)(; TropuaTai |iT' auTou EV TrpcoTOic,,
(f)6pov Kai 8iAiav Trdî TT' auTov
Kai p a a a v i a i auTov ev TTai8ia auTfjc,,
ewe, ou |iTTiaTuari TT) ipuxtl auTou,
Kai TTipdai auTov ev idlq 8iKaico|iaaiv auTfjc/
18 Kai ndAiv k-navrfesi KOT' u6lav Trpdc; auTov Kai U(J>pavT auTov
Kai dTTOKaAui|ji ai)TU) Ta KpuTTTa airrfic,.
19 sdv dTTOTrAavr|6fi, VKaTaAii|ji auTov
Kai TTapa8(oai auTov e\q x^pac, TTTOJOTCDC, ai)ToO.
GI
11 Wisdom raises/exalts her sons
and takes hold of whoever seeks her.
12 Whoever loves her loves life,
262 Read ' T h o s e who love her the Lord loves"; see the note on the text.
263 Read "...I (will try/examine him...)"; see the note on the text.
264 The word l i V m t ^ l used in BEENTJES, Ben Sira in Hebrew, 25, from the verb
can
have the meaning of "turn aside from" among others. The verb 3titi7 ("abandon") is
more probable. See also LEVI, Hebrew Text, 3.
272
Appendix
and whoever rises early for her will be filled with joy.
13 Whoever holds her fast will inherit glory
and wherever he enters, the Lord blesses.
14 Those who serve her will minister to the Holy One,
and those who love her, the Lord loves.
15 Whoever obeys her will judge nations,
and whoever gives heed to her will dwell in confidence.
16 If he trusts her he will inherit her,
and his descendants will be in possession (of her).
17 For at first she will walk with him by devious ways,
she will bring upon him fear and faintheartedness,
and she will test him with her discipline,
until he trusts her with his heart, or: until she can trust him,
and she will try/test him with her regulations/requirements/ordinances;
18 Then again she will return straight back to him and will gladden him,
and will reveal to him her secrets.
19 If he goes astray, she will abandon him
and hand him over to the grip of his fall.
265
Sir 6:18-31
MSA
266
18
tnrwnn
:rr-)D
272
267
n-fr mpi
rrto mp
269
toKn nnQî
2 7 0
o*? non r\j?J?T
im*?WT?? nn*r
273
268
-cnpDi ttmra 19
T Q O T nvn
nrram ^
totf?
K^n r m p y 2 0
2 7 1
v t o rrnn
274
p*o 2 1
:nn*D] K^n wyf?

Kin p nu?QD noian ^ 2 2
: rrrf?"Qnm ppn
toi
n*ron " [ a ^ un 2 5
275
276
266 Missing from M S A. M S C has only UWDU TWTi ("reach"/"attain wisdom"), the last
two words of 6:18b.
1
267 M S C has an ?.
268 The term means "and like reaping" (also in M S C). SKEHAN/DI LELLA, The Wisdom
of Ben Sira, 190-191, suggest JHTDI ("and like sowing").
269 Lit. "on next day". LEVI, Hebrew Text, 7, suggests "IHQ ("soon", "hastily") with GI
(and Syr.).
270 M S C is the same, except it has n n T n s n . For the word "labour" SKEHAN/DI
LELLA, The Wisdom of Ben Sira, 191, suggest ^ i n m .
271 Note that in the synopsis of the Hebrew extant manuscripts in BEENTJES, Ben Sira in
Hebrew, 133, n n T n s n appears in both M S A and M S C.
272 2Q18/2QSir only has
273 2Q18/2QSir only has PD[].
274 Read ^H; cf. also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 191.
275 Read PIQtiD ("like her name"); LEVI, Hebrew Text, 7.
276 "Steering", "skillful direction". HrtarD ("at her snares"/"noose"/"cords") offered by
LEVI, Hebrew Text, 8, fits the context better. SKEHAN/DI LELLA, The Wisdom of Ben
273
Appendix
277
:nD"in toi nnptnm
278
KSQ"I WpD npm 1&T1 27
nnrrnn KSQH mntf? ^
28
p a nnu;-i Y? nrrm 29
282
284
: n t o n "THD r r m o i m
:nniDi;n mKDn m u m
283
n*?"itf ant ^
mrato TOD
30
31
MSA
19 Like ploughing and reaping draw near her
and wait for her plentiful yield/crops,
for in cultivating her you will labour little,
and on the next day you will eat her fruits.
20 A hilly/uneven path is she to the foolish
and cannot hold her who lacks intelligence.
21 She will be like a stone of burden to him
and he will not hesitate in throwing her away.
22 For discipline, [ ] , so is h e ,
and to many she is not straightforward.
25 Stoop your shoulders and carry her
and do not abhor her steering.
27 Search her, discover her; seek her and find her,
and when you hold her strongly, do not let her go.
28 For afterwards you will find rest in her and she will be transformed/changed
for you into delight/comfort.
29 Her net will become your strong foundation
and her noose/snare: a garment of gold.
30 [ ] will be a gold adornment
and her bonds: a purple cord.
285
286
287
288
289
290
291
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
Sira, 190, 192, suggest that it is behind the GI text of 6:24b and reads THIOIED ("at
her bonds") in 6:25b, a term used also in 6:30b. 2Q18/2QSir only has H[] for 6:25.
2Q18/2QSir has PID[] for 6:27.
On the basis of GI (and Syr.) LEVI, Hebrew Text, 8, suggests N2nm.
2Q18/2QSir has
for 6:28.
M S C has "pHD! here, the rest of the verse is the same.
2Q18/2QSir has only DDD
2Q18/2QSir has only rf?[].
LEVI, Hebrew Text, 8, suggests if?*? ("her yoke"), as do SKEHAN/DI LELLA, The
Wisdom of Ben Sira, 192.
2Q18/2QSir has: nrimm mNDD D[].
Read "and like sowing"; see the note on the text.
The term "soon"/"hastily" also fits the context; see the note on the text.
The literal reading here is "who lacks heart" p*? "IDPI); "heart" here it is understood
as "mind", the centre of thinking/thought. Lack of heart means lack of insight or un
derstanding; cf. KAISER, "Der Mensch als Geschopf Gottes," 6.
Read: "like her name"; see the note on the text.
Read "she"; see the note on the text.
Read "at her snares"/"noose"/"cords"; see the note on the text.
Read "her yoke"; see the note on the text.
Appendix
274
3 1 (As) a glorious garment you will wear her,

bear her (as) a beautiful crown.
GI
292
vOTr)TO(; aou TTi8âi Trai8iav,

Kai (JJC, TTOAICJV eupr\oeiq ao(J>iav.
1 9 <hq 6 dpoTpiwv Kai 6 cmapcDV TrpdaA6 auTfj
Kai d v d | i V TOUC, dyaGouc, KapTTOUc, auTfjc/
v ydp Tfj p y a a i a auTfjc, oAiyov Komdosiq
Kai Taxu (J>dyaai T W V yvr||idT(ji)v auTfjc,.
2 0 wc, Tpaxid a n v a(J>d8pa TOTC, dTrai8UTOi(;,
Kai O U K |i|iVT v auTfj dKap8ioc/
2 1 wc, AOoc, 8oKi|iaaiac,
iaxupdc, QTai TT' a i ) T U ) ,
Kai ou x p o v i a aTroppTi|jai ai)Tiiv.
2 2 ao(J>ia ydp
KaTa T O 6vo|ia auTfjc, Q T I V
Kai ou TTOAAOIC, c m v (|)avpd.
2 3 A K O u a o v , T K V O V , Kai K8d;ai yvoj|ir|v |iou
Kai |irj aTravaivou TX\V au|i|3ouAiav |iou2 4 iaVyKov io6q T\6daq aou e\q idq -nedaq auTfjc,
Kai s\q T O V K A O I O V auTfjc, T O V Tpdxr)Adv aou*
2 5 UTTO6(; T O V <3|idv aou Kai pdaTaôv auTrjv
Kai |ir) TrpoaoxOiarjc; jolq 8EO\i6iq auTfjc/
18
TEKVOV,
26
Kai
27
Kai
28
Kai
29
Kai
30
Kai
31
Kai
v Trdar] ipuxtl
TTpdaA6 auTfj
v dArj 8uvd|ii aou auvTr]pr|aov idq bdouq auTfjc/
îxvuaov Kai ^ T r j a o v , Kai yva)a6r]aTai a o i ,
kyKpaTr\q yvd|ivoc, \ix\ a$r\q ai)Tiiv
TT' axdTO)v ydp upr]ai(; Trjv dvaTrauaiv auTfjc,,
aTpac|)r]aTai aoi s\q U(J>poauvr|v
Kai aovTai aoi a i TT8ai e\q aKTrr|v iaxuoc,
oi KAoioi auTfjc, e\q aToArjv 56^r|c;.
KOO[ioq ydp xpuaoc, aTiv TT' auTfjc,,
oi 8a|ioi auTfjc, KAwa|ia uaKivGivov
aToArjv So^q v8uarj auTrjv
aT(f>avov dyaAAid|iaToc, -nspiQr\osiq aauTu>.
GI
1 8 My son, from your youth accept discipline/instruction (Trai8iav),
and until grey hair you will find wisdom.
1 9 Like ploughing and sowing, draw near her
and await her good yield/crops,
for in cultivating her you will labour little
and soon (lit. quickly) you will eat her fruits/crops.
292 RAHLFS/HANHART, Septuaginta, 387, has E T T I A E ^ C X I ("select", "choose"). REITERER,

"Das Verhaltnis der HQDn zur m i D , " 108, argues that E T T I A E ^ C X I fits the context better,
since the emphasis is on the student's efforts in gaining wisdom.
275
Appendix
20 (She) is very harsh to the undisciplined

and the fool cannot abide her.
21 (She) will be like the stone of great testing to him
and he will not delay to cast her away.
22 For wisdom is like her name
and she is not visible to many.
23 Listen, child, and accept my opinion
and do not refuse my teaching.
24 Put your feet into her fetters,
and your neck into her collar.
25 Offer your shoulders and carry her
and do not be offended at her bonds/straps.
26 With all your soul draw near her
and with all your strength keep her ways.
27 Search and seek her and she will be known to you,
and once you have grasped her do not let her go;
28 For in the end you will find rest in her
and she will be transformed for you into delight.
29 And her fetters will become your strong shelter
and her collars a glorious garment.
30 For a gold ornament is upon h e r
and her bonds/straps a purple cord.
31 You will wear her (as) a glorious garment
and you will put (her) on as a joyful crown/wreath.
293
294
295
Sir 14:20-15:10
MSA
20
imrr nosm
rra-n *?v nm 21
npm mnaroeft2 2
mV?nn im ^ymn 2 3
trrrpn v-irr *rnm 1 nrrn m T n o nmnn 2 4
: r w nmrrn
29
299

295 It seems that GI (with ETT' a u T f | g ) has mistranslated the Hebrew word for "her yoke"
(PI*?}?); the correct translation would be: "a golden adornment/ornament is her yoke".
296 The word does not fit here and seems to be influenced by the multiple uses of the
verb
("understand") in 14:20-21. LEVI, Hebrew Text, 23, suggests nT)T3Ttf from
HTrtf ("path", "way").
297 The verb means "watch with hostility". LEVI, Hebrew Text, 23, offers
("lies in
wait for") from
298 LEVI, Hebrew Text, 23, corrects it to "IpPD ("like a scout") from "IpPI ("search").
299 The word does not fit here. LEVI, Hebrew Text, 23, suggests HIV ("his tent peg") from
"irP ("peg", "tent pin").
276
Appendix
:mo pw pun
nv *?$ V?na m m 25
:pf?rr rrDuim
r r a i i n nap t r i m 26
:pur rrrrnpmi
m n n rftsn noim 2 7
:n:Dnr m m
raim
HKT W
^ KT
15:1
nftnpn Dmi73 H^KDI
D*O innmpi 2
nupwn nK"Qn
Drf? "inrf?DKm 3
tWlT
nOT i"Q"l
oirr
n*?v ]vm\ 4
:VD nnsn *?np -prm
irunn innnmrn 5
n F n n chw nw\
xm
nnni&i \ww 6
: m * r r tf? pnt
Kiu? Tin m D n r tf? 7
:m"Dr tf? DTD ^ U K I
D ^ Q K^H npim 8
:f? np*?m *?KQ
tf?
iron ^DD rftnn rinKD tf? 9
:nnQ*r r n ^ i & m
n*?nn "IQKH udt\ mn
10
300
301
302
304
305
MSA
20 Happy is the man who meditates (lit. mutters) on wisdom
and gazes at understanding,
21 who sets his heart on her ways
and [ ] understands,
22 going after her [ ]
and watches with hostility all her entryways,
23 who looks behind her window
and listens at her doors,
24 who encamps near her house
and drives [ ] into her wall,
25 who puts up his tent by her side
and dwells where it is good to dwell,
26 who builds his nest in her foliage
and in her branches spends the night,
27 who seeks refuge in her shadow from the heat
and dwells in her home.
306
3 0 7
308
309
310
300 Read nrQD with MS B.

301 This word is taken from LEVI, Hebrew Text, 23.
302 M S B reads K^QD.
303 MS B has ^tznm.

304
305
306
307
308
309
310
MSBhasif?nn.
M S B corrects it to ^1.
Read "her paths"; see the note on the text.
Read "like a scout"; see the note on the text.
Read "lies in wait for"; see the note on the text.
Read "his tent peg" on the basis of the corrected text.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 263, suggest rrmt&nm ("and in her
home") from "|DtZ7Q ("dwelling place"), rather than rPDWftm from
The latter,
however, also has the meaning "hiding place", "dwelling".
Appendix
277
MSA
15:1 Thus he who fears the Lord will do this
and who deals with the law/lays hold of the law will come to her.
2 She will come out to meet him like a mother,
and like a young bride she will receive him,
3 and feed him with the bread of knowledge (lit. insight, comprehension)
and give him the water of [ ] to drink.
4 He will lean upon her and will make no missteps (lit. will not totter),
he will trust in her and will not be put to shame.
5 She will exalt him above his fellows
and in the midst of an assembly she will open his mouth.
6 He will find joy and gladness
and she will endow him with an everlasting name.
7 Worthless men will not attain to her
and insolent men (lit. men of insolence) will not see her.
8 She is far from the mockers
and liars (lit. men of lie) will not remember her.
9 Unseemly is praise on the lips of the impious,
for it is not apportioned to him from God.
10 Praise is offered by (lit. in) the lips (lit. mouth) of the wise
and the one who has dominion/rule over it will teach it.
311
GI
20 MaKCtpioc, dvfp, bq ev ao(J>ig |iATr]ai
Kai bq ev ouveoei auTou 8iaAx6iiaTai,
21 6 8iavoou|iVO(; jdq bdobq auTfjc, ev Kap8ig auTou
Kai ev joiq dnoKpucfjoic, auTfjc, vvor|6r]aTai.
22 Â0 OTTiacj auTfjc, ax; ixvUTr)c,
Kai ev joiq eiobddlq
auTfjc,
evedpeue.
23 6 TTapaKUTTTwv 8id TO>V 6upi8a>v auTfjc,
Kai em TO>V 6upa)|idTa)v auTfjc, aKpodaTai,
24 6 KaTaAucov obveyyvq T O U O ' I K O U abjf\q
Kai T T f ^ a TTaaaaAov ev joiq T O I X O I C , auTfjc,,
25 ojr\oei TX\V OKX]VX\V auTou KaTa x ^ P S abjf\q
Kai KaTaAuai ev KaTaAu|iaTi dyaGwv,
26 Qr\oei id jeKva auTou ev T T ) CTKTTT] abjf\q
Kai U T T O jobq Khadouq abjf\q auAia6r]aTai,
27 aKTraa6r]aTai UTT' abjf\q ocnb Ka6[iajoq
Kai ev TT) Sd^rj abjf\q KaTaAuai.
15:1 O (|)opou|iVO(; Kupiov Troiriai auTO,
Kai 6 yKpaTr)(; TOU vd|iou KaTaAr]|ii|jTai abjr\v
2 Kai UTravTr]aTai auTw ax; |iTlTr|p
Kai ax; yuvr) -napQeviaq Trpoa8^Tai auTov
3 i|ja)|iiT auTov apTOV auvaax;
311 Read "understanding" on the basis of the corrected text. See the note on the text.
278
Appendix
Kai u8a>p ootyiaq T T O T I Q E I a u T o v

4 aTr)pix6iicTTai TT' ai)Tr)v Kai ou \ix\ KAi6f\,
Kai TT' auTfjc, EÊÊI
Kai ou \ix\ KaTaiaxuvGfj5 Kai utywoEi auTov Trapd TOUC, TrArjaiov auTou
Kai EV |iaa> EKKôiaq
dvoiî T O crrd|ia auToCr
6 U(J>poauvr|v Kai oiEtyavov dyaAAid|iaToc,
Kai 6vo|ia aiwvoc, KaTaKAr|povo|if]ai.
7 ou |ir| KaTaAfpipovTai auTrjv avGpamoi dauvToi,
Kai av8p(; d|iapTO)Aoi ou |irj T8a>aiv a6jr\v
8 liaKpdv Q T I V UTTpr|(|)avia(;,
Kai dvdpEq ipuaTai ou |irj |ivr|a6f]aovTai auTfjc;.
9 oux (opdioc, cavoq EV QTO|iaTi d|iapTa)Aou,
O T I ou Trapd K u p i o u 8iaTaAr|10 EV ydp aoc|)ig pr|6f]aTai divoc,,
Kai 6 Kupioc; E6O86OEI
auTov.
GI
20 Happy is the man who will meditate on (lit. be occupied with) wisdom,
and will reason with his understanding,
21 who ponders her ways in his heart
and will contemplate her secrets.
22 Pursue her like a hunter (or tracker)
and lie in wait in her entry ways.
23 He who peeps through her window
will also listen at her door
24 who encamps near her house,
and will drive (his) tent peg into her walls,
25 will pitch his tent according to her hands
and will live where it is good to live,
26 will put his children in her shade
and will lodge beneath her branches,
27 who will take refuge by her from the heat
and will dwell in her glory.
15:1 He who fears the Lord will do this,
and who masters the law will come to wisdom.
2 Like a mother she will meet him,
like a young bride she will receive him.
3 She will feed him bread of understanding
and give him the water of wisdom to drink.
4 He will lean upon her and will not fall,
and he will rely upon her and is not put to shame.
5 She will exalt him above his neighbours
and in an assembly she will open his mouth.
6 Gladness and a garland of rejoicing
Appendix
312
and an everlasting name will he inherit.

7 Fools shall not attain to her,
and sinners shall not behold her.
8 She is far from arrogance,
and lying men will not remember her.
9 Unseemly is praise on the lips of the sinner
for it has not been commanded by the Lord.
10 For in wisdom praise will be uttered
and the Lord will make it prosper.
313
Sir 24:1-22
GI
1 H aoc|)ia aiveaei ûxr|v auTfjc,
Kai ev |iaa> Aaou auTfjc, KauxiiaTar
2 ev KKAr)aia ui|naTou crrd|ia auTfjc, dvoiî
Kai v a v n 8uvd|iax; auTou KauxiiaTai
3 yu> a n d crrdiiaToc, ui|naTou ^f|A6ov
Kai ax; 6|iixAr| KaTKaAui|ja yf)v
4 ya> ev u|r|AdTc; KaTaKiiva>aa,
Kai 6 Gpdvoc, |iou ev crruAa) ve$e"kx](;5 yOpov oupavou KUKAa>aa |idvr|
Kai ev pd0i dpuaacov TTpiTrdTr|aa6 ev KU|iaaiv QaXdoor\q Kai ev TTdarj TT) yrj
Kai ev TravTi Aaa> Kai 0vi fiyr)ad|ir|v.
7 |iTa T O U T C J V TrdvTcov dvaTrauaiv
e^Tôa
Kai ev KAr)povo|iia T I V O C , auAia6r]ao|iai.
8 TOT VTlAaTO |iOl 6 KTICTTT](; aTravTaw,
Kai 6 KTiaat; |i KaTTrauav TX\V OKr\vr\v |iou
Kai ITTV ' E v IaKcop KaTaaKrivcoaov
Kai ev IaparjA KaTaKAr)povo|ir]6r|Ti.
9 Trpd T O U aiwvoc, a n ' dpxrjc, KTiav |i,
C
Kai
ax; aiaivoc, ou |irj KAITTO>.
10 ev CTKr|vfj dyia evwmov auTou AiToupyr|aa

Kai O U T O X ; ev Zicov aTr)pix6r|V
11 ev TTOAI fiyaTrr||ivri 6[iomq [ie KaTTrauav,
Kai ev kpouaaArjii r) ^ o u a i a |iou12 Kai ppia)aa ev Aaa> 88oâa|ivw,
v |ip(8i Kupiou, KAr|povo|iia |iou.
13 ax; KeSpoq dvui|;a>6r|v ev TU> Ai(3dva>
Kai ax; KUTTapiaaoc, ev opeoiv Ap|ia)v
14 ax; (|>oTvi dvui|;a)6r|v ev Aiyyd8oi(;
Kai ax; (J>UTa pd8ou ev lpix<*>,

279
Appendix
280
ox; ehaia i)TrpTrr|(; ev TT8ia>,

Kai dvui|j(o6r|v ax; TrAaTavoc,.
15 ax; Kivvd|ia)|iov Kai acmaXaQoq dpa>|idTa>v
Kai ax; a|iupva E K A E K T I ) 8i8a>Ka i)a>8iav,
ax; x^P^vr) Kai ovu^ Kai OTQKTY]
Kai ax; Aipdvou d.j[i\q ev aKr|vf\.
16 ya> ax; jepefiivQoq eêieiva KAd8ouc, |iou,
Kai oi KAd8oi |iou KAd8oi So^q Kai x&puoq.
17 ya> ax; o\n\e'koq (3Adcrrr|aa xP >
Kai Ta av6r| |iou KapTrdc, So^q Kai T T A O U T O U .
5
lv
GII
18 ya> |iTiTr|p Tf|(; dyaTrr]aax; jf\q KaXf\q Kai (J>d|3ou
Kai yva)aax; Kai Tf|(; oaiac, ATTI8O(;,
8i8a)|ii 8e a u v Traai TOIC, T K V O K ; |iou
aeiyeveiq
joiq Ayo|ivoic, UTT' auTou.
GI
19 TrpoaA6T Trpdc, |i, oi emQ\j[ioQvjeq |iou,
Kai a n d T W V yvr||idTa)V |iou |iTrAf]a6r|T20 T O ydp |ivr||idauvdv |iou UTTp T O |iAi V A U K U ,
Kai x\ KAr|povo|iia |iou UTTp \ie"knoq Krjpiov.
21 oi eoQovieq [ie en TTivdaouaiv,
Kai oi mvovieq
[ie en 8ii|jf]aouaiv.
22 6 imaKouaw |iou OUK aiaxuv6r]aTai,
Kai oi pyad|ivoi ev e\io\ oi>x d|iapTf]aouaiv.
GI
1 Wisdom will praise herself,
and among her own people she will boast.
2 In an assembly of the Most High she will open her mouth
and before his power she will boast.
3 "From the mouth of the Most High I came forth,
and like mist covered the earth.
4 In the heights of heaven I dwelt,
and my throne (was) in a pillar of cloud.
5 A circle of the sky I encircled alone
and in the deep abysses I walked (around).
6 In the waves of the sea and in all the earth,
and in every people and nation I led.
7 Among them all I sought a resting place,
and in whose inheritance shall I find a lodging?
8 Then the creator of all commanded me
and he who created me put down my tent
314
315
281
Appendix
and said: 'Make your dwelling in Jacob

and in Israel let your inheritance b e /
9 Before the age, from the beginning, he created m e ,
and until the age I shall not cease to be.
10 In the holy tent I ministered before him,
and thus in Zion I came to be established.
11 In the beloved city in the same way he brought me to rest
and my authority (was) in Jerusalem.
12 And I took root among a glorified people,
in the portion of the Lord is my inheritance.
13 Like a cedar I was raised up in Lebanon,
like a cypress on Mount Hermon.
14 Like a palm tree I was raised
and like rosebushes in Jericho,
like a fair olive tree in a plain,
and I was raised up like a plane-tree.
15 Like cinnamon, or fragrant thorn-bush of spices,
and like choice myrrh I gave forth a fragrance.
Like galbanum and onycha and stacte
and like the vapour of incense in the tent.
16 I spread out my branches like a terebinth,
and my branches were branches of glory and grace.
17 I put forth lovely shoots like vine,
my blossoms yield to fruits of honour and wealth.
316
317
318
GII
18 I am a mother of fair love, and of reverence,
And of knowledge and of holy hope,
And I give it together with all my children,
they are everlasting, to those who are named by him.
319
GI
19 Come to me, you who desire me,
and from my produce be filled.
20 For the memory of me is sweeter than honey,
and the inheritance of me is better than a honeycomb of honey.
21 Whoever eats me will hunger still,
and whoever drinks me will be thirsty still.
320
315
316
317
318
319
For 24:8ab cf. WRIGHT, "Sirach: Introduction and Translation," 739.

For 24:9a cf. WRIGHT: "Sirach: Introduction and Translation," 739.
For 24:15bc cf. WRIGHT: "Sirach: Introduction and Translation," 739.
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 328, suggest the following reading: "I
am the mother of fair love, of reverence, of knowledge, and of holy hope; To all my
children I give to be everlasting: to those named by him."
282
Appendix
22 Whoever obeys me will not be ashamed,

and those who work with me will not sin."
Sir51:13-30
321
HQ5/HQPs
322
327
wvn
m t t r m K riDio iv\
n*? "ina^T
wnm
325
rrm>v minn
np*? Ti*ern rnnm

3 2 8
3 3 0
rrnwpn
3 2 3
m n "]DK
DI^K
D I M Ti*up
D I M nv:
13
3 2 4
m m ^ HKD 1 4
^ i r a a p inn m 1 5
T r c r m *?n
326
^"n
^ n a ID^QD T r o n 16
3 2 9
^ nrrn rftin 1 7
npn^Ki TlID* 18
321 The numbers in brackets represent Skehan/Di Leila's verse numeration.

322 M S B is not significantly different, but lacks the motif "before I went astray", and
adds "I desired her" (51:13: n ^ p n i PQ TISDm TP 71 "IS^ ^N).
323 The correct writing of the word in the masoretic text would be PtitimN. See also
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 574. This verse is not extant in M S B.
324 The correct word behind m r o would probably be n"IKDD from "IKD ("form", "stately
appearance"). See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 574.
325 M S B only has the second distich, which is almost the rephrasing of the text. Note
the inclusion of the word ^"IK and the word "wisdom" itself.
(v. 15cd: m r t HQDn m t f M
^ " 1 HDTI nDQKD).
326 Note that in the synopsis of the Hebrew extant manuscripts in BEENTJES, Ben Sira in
Hebrew, 177, TOT! appears ( H Q 5 / H Q P s ) .
327 This verse differs in M S B: "And I said a prayer (lit. prayed a prayer) in my youth
and found much knowledge" (HSn TKSQ m"im T l " l i ? n if?DD V?DnN1). The word
np*? in Prov 7:21 may be understood as "persuasive words". Cf. Prov 16:21. SAND
ERS, "Sirach 51:13ff," 82, suggests "seductive words".
328 One version of reading this word is: m i l : "his praise". It is supported by SKEHAN,
"Acrostic Poem," 388, 393, and SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575,
who read "to my Teacher I will give grateful praise" (572). DEUTSCH, "Sirach 51,"
402, translates "my praise". RABINOWITZ, "Qumran Hebrew," 175, 178, reads: " . . .
I give thanks". SANDERS, "Sirach 51:13ff," 82, retains the "Hiri from the text and
translates "my manhood", "ardour" compared with Prov 5:9.
329 M S B reads: "her yoke became glory for m e " ("I*QD*? ^ PPI! if?}7). The following
stich is the same as 51:17b in H Q 5 / H Q P s except for the corrupt word for
"praise/glory" (HKlin). For the word rf?Jn SANDERS, "Sirach 51:13ff," 81-82, sug
gests "nurse" from
and gives the following translation: "And she became for me
a nurse". DEUTSCH, "Sirach 5 1 , " 402, does not exclude the latter translation. RABI
NOWITZ, "Qumran Hebrew," 175, 177-178, gives a variation for the verse: "And for
me she has been the reason I give thanks / to my teachers".
330 51:18 is different in M S B: "I resolved/considered to do good and will not turn back
for lit. I (will) find him" (13N2nN "O "pHK
TITH*? TDtiTI), where the last verb is
problematic. It is in present/future tense and its object is 3rd person, masculine,
therefore it is not clear to whom it refers. Although the object of 51:17b ("Teacher") is
masculine, the theme of the whole section is finding wisdom, and not finding God.
This part of the stich seems to be corrupt.
s
283
Appendix
331
m
Win 19a
^rra^n KV? ^DI 19b
m ^DU ^miD 20a(19c)
n"?U7K Kf? n^Q-nDI 20b(19d)
[]HD T 20c(19e)
P"QDN TniV[] 20d(19f)
332
333
334
335
336
337
338
* ? K ^m-Qn
mm
^DD 20e(20a)
DDHDU; [] 3 0
HQ5/HQPs
51:13 (When) I was young and before I went astray,
and I sought her.
14 She came to me [ ]
and until the end [ ] .
15 Although a blossom drops in the ripening,
grapes rejoice the heart.
339
340
331 M S B: "My heart/soul loved her/was attached to her" (PD ^ D J 1pm).

332 M S B: "and my face I will not turn from her" (11300 "piltf K*? ^Dl).
333 M S B: "I gave my heart/soul to her" (mnK ^DD3 ^7D3). This text appears in the
synopsis of the Hebrew extant manuscripts in BEENTJES, Ben Sira in Hebrew, 178;
the text given on page 93 in the individual M S B manuscript is slightly different:
nnriK m ^nm ^ D I
334
335
336
337
338
339
340
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575, suggest TITTO from 110 ("to pur
sue").
M S B is mutilated: "For ever and ever..." ([pO
K*?
FISÎ). The last word
is probably "from her" (PI300), but without the verb the meaning of this stich is not
clear. The word PP01"Q1 seems corrupt. SKEHAN/DI LELLA, The Wisdom of Ben Sira,
572, 575, correct it to H001"Q ("of extolling her"). SANDERS, "Sirach 51:13ff," 81-82,
translates "and on her heights I do not waver", taking as a basis PP01"Q1 from the
text for "and in/on her heights" alluding to wisdom's heights in Prov 8:2; 9:3.14
(D1")0). RABINOWITZ, "Qumran Hebrew," 175, 179, reads: "I have made myself toil
over her, and on her heights I am not / at ease", understanding it without an erotic
connotation. DEUTSCH, "Sirach 5 1 , " 402, reads "and on her heights I did not
weary".
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 575, restore mirf?
("I
spread out my hands on high") on the basis of GI. M S B has: "My hand opened her
gate" (msro? nnnD ^ v ) .
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575, reconstruct THIVH ("her secrets")
from UMV, U1V ("naked"). SKEHAN, "Acrostic Poem," 396, and RABINOWITZ,
"Qumran Hebrew," 180, prefer the non-erotic sense of the word as in Sir 42:18 (MS
M) over the notion of "nakedness". For 51:20cd(19ef) DEUTSCH, "Sirach 5 1 , " 402,
gives a variation "My hand opened her gates, and I understood her subtleties".
SANDERS, "Sirach 51:13ff," 81-82, renders "I opened my hand(s) ... and perceive
her unseen parts". In M S B 51:20d(19f) is incomplete, only the verb ti^KI (from
=
look at, look on) is complete ( [ p D'ONI []riK if?l).
SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 575, reconstruct !T*?K as last word.
The probable reading is "in her beauty"; see the note on the text.
Read "I will seek her out"; see the note on the text.
Appendix
284
The way of my feet was in uprightness,

for from my youth I knew her.
161 paid heed (lit. I turned/inclined my ear) (for) a little (time),
and I found much instruction.
17 And her yoke [ ] ,
341
to my Teacher I will give my praise.
342
18 I resolved and wore her down,

I have been jealous for the g o o d
343
and will not turn back.
19a I burned with desire for her,

19b and my face I have not turned away;
20a(19c) [ ]
3 4 4
20b(19d) [ ]
her with my being
3 4 5
1 am not at ease.
20c(19e) M y hand [ ]
20d(19f) [ ]
3 4 7
3 4 6
1 came to know.
20e(20a) I purified my hand f o r
348
30 [] your reward in his time.

MSB
mntm
20e(20b)
nrf?nna rft ^mp nî 20f(20c)

3 4 9
:mo
"pup r r m p p
main
n m n a ^"raftm
^rrmm
ri&Tin rrnn i r ^ i
350
: r r n n "IKQ HKQS DDraai
351
[ p m a i n 20g(20d)
m trnn*? n:nD inrr "vn 2 1
f r K " i VTK p
"DW ^
D^DD
p n 22
23
"pnonn ^nn ni7 24
341 In order to read "became for m e " the verb should read PI 71. It is possible to read it
with M S B:
"I*QD*? ^ i"Pn Plî? ("her yoke became glory for me"). For other variations see the
note on the text. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 574-575, read
"since in this way I have profited".
342 For other variations see the note on the text.
343 SANDERS, "Sirach 51:13ff," 81-82, translates "pleasure".
344 Read "I pursued"; see the note on the text.
345 One probable correction of the text is "and on her heights"; for other variants see the
note on the text.
346 Probable reading: "opened"; for variants for the whole line see the note on the text.
347 Read "and her secrets (lit. nakedness)"; see the note on the text.
348 Read "for her"; see the note on the text. DEUTSCH, "Sirach 5 1 , " 402, suggests "I
washed m y hand in her".
349 In the synopsis of the extant Hebrew manuscripts, BEENTJES, Ben Sira in Hebrew,
178, the division of 51:20efg(20bcd) in M S B is different:
rf? T n p
room m r r a m (20e)
[p "nnsn nrfrnna (20f).
350 i r n n seems unnecessary. See also SKEHAN/DI LELLA, The Wisdom of Ben Sira, 575.
351 The two last words ( I V K I iVtf = "strength", "might", anything that is strong or
mighty) seem to be corrupt. SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575,
suggest PfoKft ("of her food", i.e. wisdom's food).
Appendix
285
1
:*pD
HQDri DD? "tip
J"Q T r a i l
:nnK a n n i r a ] "|mî
t r r n a s m m Tnnin
w n
m i^pn a m i ^DDI
^rrra
r r r r r a wian
n m n DD"DW DD ? im3 a i m
3 5 2
:TH Tl ?
^nHD
25
rri&pnrf? K^n romp

p p ^ D D T E D i*n 2 7
n m r f ? ipni& t r m 28
W E T D ^ D U nown 29
npian TOP D D ' W D 30
rail&m
D^ltf ? "["I"ID
MSB
20e(20b) I found (her) in pureness,
354
20f(20c) and I possessed (lit. acquired) a heart

beginning,
355
(that was) for her from the
356
20g(20d) therefore [ ] .
357
21 My inner being (lit. belly) was stirred up like a fire-pot to look at her,
therefore I acquired her as a good possession.
358
22 The Lord has granted me a reward, my lips,

and with my tongue I will praise him.
23 Come to me (lit. turn towards me) you foolish,
and spend the night in my house of teaching/instruction.
24 How long will you lack/be deprived of lit. his strength,
and your souls are very thirsty.
359
25 My mouth I opened and spoke of her:

gain yourselves wisdom without money.
26 (And) submit your neck to her yoke
and let your mind (lit. yourselves) receive/accept her utterance/oracle.
She is close to those who seek her,
360
352 PD ("through her") would be the correct ending for this stich; see GI and also SKE
HAN/DI LELLA, The Wisdom of Ben Sira, 573, 576. Their translation of 51:28 is: "Hear
but a little instruction; you will win silver and gold through her".
353 ^ni"li?n ("in m y youth") does not seem necessary here.
354 RABINOWITZ, "Qumran Hebrew," 175, 180, conjectures i T r f a p TIDTH ^DD ("ac
cording as I kept myself pure I have received her") lacking any reference to the idea
of "hand".
355 DEUTSCH, "Sirach 5 1 , " 402, translates "inclination".
356 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 572, 575, translate: "At first acquaint
ance with her, I gained understanding".
357 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, reconstruct "such that I will
never forsake her".
358 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, read it with the Greek: "to
seek her". One of the other occurrences of the term IftiT ^V!2 is in Cant 5:4 where it
has a sexual connotation. For another interpretation of the term "my inward parts
sound like a lyre for her" on the basis of if? "I13DD 1Qi"P ^ Q , see THOMAS, " A note
on Ecclus 51:21a," 225-226.
359 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 575, suggest "of her food".
360 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, translate "let your mind
weigh her message".
286
Appendix
And the one who gives himself finds her.

The following verses seem corrupt. Their meaning is something like this:
27 See for yourselves, that I have accomplished (lit. became, from the verb "to
exist") little,
and I served her/waited on her and found her.
28 Hear much of my instruction in my youth
and silver and gold you will gain through m e .
29 The first half of this verse also seems corrupt, where "my soul rejoices" makes
sense, but the last word seems out of place, * and the second half would sound proba
bly like this:
and do not be ashamed of singing (praise).
30 Work at your tasks in righteousness
and he (God) will give you your reward in his time.
(Blessed be Yahweh for ever,
361
362
363
36
365
366
367
368
and praised be his name from generation to generation.)

GI
13 E T I (Dv ve6iepoq Trpiv f) TrAavr|6f|vai |i
<^Tr|aa ao(J>iav npoâvwc, ev TTpoaeuxt) |iou.
14 evavTi v a o u fîouv Trepi auTfjc,
Kai ewe, eox&jwv K<^r|Tfiaa) auTr]v.
15 âv6ouar|(; ax; nepKaôuaric, crra(|)uAf|(;
U(J>pdv6r| f] Kap8ia |iou ev auTfj.
V
TTpr| 6 TTOUC, |iOU V l)6uTr|Tl,

K VOTr)TO(; |iOU Txvuov auTr]v.
16 KAiva oAiyov T O out; |iou Kai 8^d|ir|v
Kai TroAAr)v upov |iauTu> Trai8iav.
17 TTpOKOTTr) yVTO |iOl V aUTf\'
T W 8i86vTi |ioi ao(J>iav 8(oaa) 86âv.
18 8ivof]6r|v ydp T O U TTOifjaai auTrjv
Kai < ^ A a ) a a T O dya66v Kai ou |irj aiaxuvGw.
369
361 51:27b is translated by SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, as: "but
have found much". DEUTSCH, "Sirach 5 1 , " 403, suggests: "See with your eyes, I
was young, yet I laboured in her and found her", correcting the verb 1UV to ÛV ("to
labour").
362 "In m y youth" does not seem necessary.
363 "Through her" fits better; see the note on the text.
364 It is probably from the verb 1W ("turn back").
365 The ending of the verb seems incorrect in the context.
366 The ending of the word seems out of place.
367 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 573, 576, read for the verse: "Let your
being rejoice in the mercy of God" on the basis of GI, "and be not ashamed to give
him praise". DEUTSCH, "Sirach 5 1 , " 403, reads: "Rejoice in m y instruction, do not
be disgraced in m y songs".
368 SKEHAN/DI LELLA, The Wisdom of Ben Sira, 574, have "in due season".
Appendix
287
19 8ia|i|idxiaTai f] ûxn |iou ev auTfj

Kai ev TTOifâei v6|iou 8ir|Kpipaad|ir|v.
100
Tac, x ^ P ^ I- ^TTTaaa TTpdc, utyoq
Kai Ta d y v o f p a T a auTfjc, TTvor|aa.
20 T T ] V ^ u x n v |iou KaTu6uva e\q auTrjv
Kai ev Ka6apia|ia) upov a6ir\v.
Kap8iav KTr|ad|ir|v | i T ' auTfjc, a n ' dpxfjc/
8id T O U T O ou |irj yKaTaAi4)6(5.
21 Kai x] KoiAia |iou Tapdx6r| T O U K<^r|Tf|aai a6jr\v
8id T O U T O KTr|ad|ir|v dya66v KTrpa.
22 8a)Kv Kupioc, yAwaadv |ioi |iia66v |iou,
Kai ev auTfj cdveou) auTov.
23 yyiaaT Trpoc, |i, aTrai8UTOi,
Kai auAia6r|T ev O T K C O -naideiaq.
24 T I Ti uaTpaT ev T O U T O I C ,
Kai a i ipuxai uiiwv 5iipd>aiv a(J>68pa;
25 fyvoiâ T O aTO|ia |iou Kai AdAr|aa
KTr]aaa6 auTolc, avu dpyupiou.
26 T O V TpdxrjAov uiiwv U T T 6 6 T U T T O uyov,
Kai TTi8^da6a) f] ^ u x n uiiwv Trai8iav.
eyyuq eaiiv upav auTiiv.
27 i8T ev 6(f)6aA|ioT(; uiiwv O T I oAiyov KOTriaaa
Kai upov |iauTo> TroAAr)v dvaTrauaiv.
28 |iTaaxT -naideiaq ev T T O A A U ) dpi6|itp dpyupiou
Kai T T O A U V xpuaov Kjr\oaoQe ev auTfj.
29 U(J>pav6ir| f] ^ u x n uiiwv ev TU> Ai auTou,
Kai |ir) aiaxuv6ir|T v aivQi auTou.
30 kpyaêoQe T O pyov u|iwv Trpo Kaipou,
Kai 8(oai T O V |iia66v uiiwv ev Kaipw auTou.
GI
13 When I was still young, before I went astray,
I sought wisdom plainly in my prayer.
14 Before the temple I asked for her
and until the end I will seek her out.
15 As the blossoms ripened to grape
my heart delighted in her,
my foot walked in uprightness,
from my youth I sought her.
16 I inclined my ear a little, and I received,
and I found for myself much instruction.
370
369 This word is from RAHLFS/HANHART, Septuaginta, 470. Both this, and the word in
Ziegler's edition (k^r\Tr\oa, "I sought") fit the context well, but the former also corre
sponds to the Hebrew.
288
Appendix
171 made progress in her;

to him who gives me wisdom I will give glory/praise.
18 For I intended to practise her,
and I have been jealous for the good, and I will not be ashamed.
19 My soul has wrestled with her,
and I was scrupulous in the performance of the law,
I stretched out my hands on high
and lamented my ignorances of her.
20 I directed my soul to her,
and in purification I found her,
I possessed a heart (that was) with her from the beginning,
therefore I will not be forsaken;
21 and my inner being was stirred up to seek her,
therefore I acquired a good possession.
22 The Lord gave me a tongue as my reward,
and with it I will praise him.
23 Draw near me, (you) unlearned,
and lodge/dwell in the house of instruction.
24 Why are you still lacking in these things
and your souls thirst greatly?
25 I opened my mouth and I said:
acquire for yourselves without money.
26 Put your neck under a yoke
and let your soul receive instruction.
It is close to find.
27 See with your eyes that I laboured little
and I found for myself great rest.
28 Take your share in instruction with a lot of money,
and you will acquire much gold through it.
29 May your soul rejoice in his (God's) mercy,
and may you not be ashamed in his praise.
30 Work at your task in due season
and he (God) will give your reward in his time.
371
372
373
374
375
376
371
372
373
374
375
376
For
For
For
For
For
For
51:16-18a cf. WRIGHT, "Sirach: Introduction and Translation," 761.

51:20ab cf. WRIGHT, "Sirach: Introduction and Translation," 761.
51:24 cf. also WRIGHT, "Sirach: Introduction and Translation," 762.
51:25b cf. WRIGHT, "Sirach: Introduction and Translation," 762.
51:26b cf. WRIGHT, "Sirach: Introduction and Translation," 762.
51:27a cf. WRIGHT, "Sirach: Introduction and Translation," 762.
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RUGER, Hans Peter, Text und Textform im hebraischen Sirach. Untersuchungen
zur
Textgeschichte und Textkritik der hebraischen Sirachfragmente aus der Kairoer
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SANDERS, Jack T., "Ben Sira's Ethics of Caution," in: HUCA 50 (1980) 73-106.
SANDERS, Jack T., "On Ben Sira 24 and Wisdom's mother Isis," in: Krone,
David (ed.), Proceedings of the Eighth World Congress of Jewish Studies Jerusa
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SANDERS, Jack T., Ben Sira and Demotic Wisdom (SBLMS 28), Chico 1983.
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301
SANDERS, J. A., "Sirach 51:13ff," in: The Psalms Scroll of Qumran Cave 11
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Georg,
"Der
Ratgeber
(Sir 37,7-15).
Textgeschichte
als
Auslegungsgeschichte
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Bedeutungswandel,"
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302
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SNEED, Mark, "Wisdom and Class. A Review and Critique," in: JAAR 62
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Index of Modern Authors

Adams, M. M. 142
Adams, S. L. 127, 194
Angel, A. 212, 213, 215
Archer, L. J. 10, 34, 35, 36, 37, 39,
41, 47, 71, 75, 78,157
Argall, R. A. 132,133, 134,173
Assis,E. 191
Aubin, M. 52
Baab, O. J. 25, 103, 120, 124, 133
Beentjes, P. C. 3, 7, 8, 12, 21, 30, 69,
70, 79, 87, 88, 97, 146, 147, 150,
164, 167,172, 173,174, 175, 231,
245, 246, 249, 250, 253, 265, 266,
270, 271, 272, 282, 283, 284
Bellia, G. 6
Bergant, D. 142
Berquist, J. L. 48, 54,135, 193
Bird, P. A. 25, 120,133
Blenkinsopp, J. 71
Bohlen, R. 15, 19, 21, 22
Booth, A. 127
Botha, P. 9 , 1 2 9 , 1 4 0 , 1 4 4
Brayford, S. 142
Brenner, A. 3 5 , 1 1 7 , 1 2 0
Bromiley, G. W. 15
Burrows, M. 75
Calduch-Benages, N. 10, 86, 95,
202
Camp, C V. 9, 10, 79, 99-100, 117,
142
Carr,D. 193
Chapman, D. W. 7 1 , 7 7
Chisholm, R. B. Jr. 118
Coggins, R. J. 2, 4, 8
Collins, J. J. 2, 3, 4, 5, 6, 8, 10, 16,

22, 33, 35, 40, 48, 68, 80, 85, 86,
91, 92, 93, 94, 95, 122, 129, 136
Conzelmann, H. 170
Coogan, M. D. 201
Cook, J. 117,118
Corley, J. 6
Countryman, L. W. 121, 122,150
Crenshaw, J. L. 1 7 6 , 1 7 7 , 1 7 9 , 1 8 0
Culpepper, R. A. 34
Dahood, M. 200
Davies, G. H. 135, 138
Delcor, M. 214
Delling,G. 150
Desilva, D. A. 5 , 1 0 , 1 3 6 , 1 4 3
Deutsch, C. 9, 206, 207, 208, 209,
214, 215, 282, 283, 284, 285, 286
Dijk-Hemmes, F. 35
Di Leila, A. A. 24, 42
Doran, R. 182,184
Duran, N. 191
Egger-Wenzel, R. 90, 93,104
Ellis, J. E. 166
Erlandsson, S. 25, 117, 120, 121
Eron, L. J. 100, 148, 149, 157, 165
Fensham, F. C. 28-29
Fitzer, G. 96
Fohrer, G. 14
Fontaine, C. R. 33, 34
Foucault, M. 139
F o x , M . V . 185,194,200
Freedman, D. N./Willoughby, B. E.
121, 133
306
Frohlich, I. 1 6 , 5 2
Frymer-Kensky, T. 150
Fujita, S. 19
Gilbert, M. 3, 4, 69, 137, 167, 202,
203
Goering, G. S. 173,196
G o f f , M . J . 117
Goodfriend, E. A. 25, 109, 117, 120,
121, 122, 124, 127, 133, 135, 140
Gordis, R. 16
Grabbe, L. L. 37
Greenberg, M. 126
Greenfield, J. C. 26, 27
Gregory, B. C. 6, 18
Gyorkosy, A./Kapitanffy, I./
Tegyei, I.
20, 191
Haag, H. 34
Harrington, D. J. 2, 3, 4, 8,14, 23
Harrison, R. K. 103
Hauck, F./Schulz, S. 25, 117, 120,
121
Hauke,M. 77
Heijerman, M. 35, 117, 119, 120,
139
Hengel,M. 6,200
Herrmann, J. 15
Herzog, J. J. 165
Hoffner, H. A. 28
Holladay, J. S. Jr. 47
Holwerda, D. E./Opperwall, N. J.
28
Hoop, R. de 26
Horsley, R. A./Tiller, P. 2, 3, 10, 29,
35
Horst, P. W. van der 47, 59, 93
Hurowitz, V. A. 200
Ilan, T. 48
Instone-Brewer, D. 85-86
Jensen, J. 2 5 , 4 7
Kaiser, O. 182,273
Kaster,J. 34
Kedar-Kopfstein, B. 153
Kelly, R. A. 21
Klawans, J. 157
Kloppenborg, J. S. 170
Koehler, L./Baumgartner, W. 28,
66, 69, 70, 85, 88, 96, 103, 105,
116, 119, 123, 124, 182, 190, 194,
245, 246, 249
Kraemer, R. S. 36, 56
Kugel, J. L. 26
L a n g , B . 170,200
Lang, F. 158
Lange, A. 26
Lebram, J. C. H. 195
Leeb, C. S. 28
L e i t h , M . J . W . 120
Levi, I. 7, 12, 21, 31, 43, 44, 69, 70,
81, 87, 88, 98, 114,115, 124, 146,
152, 156, 160, 174, 175, 182, 183,
187, 231, 235, 237, 238, 245, 247,
249, 250, 253, 256, 257, 262, 264,
265, 266, 270, 271, 272, 273, 275,
276
Levison, J. 93-94
Lisen,J. 205
Lipinski, E. 75
Lipka, H. B. 10, 121, 122, 133, 134,
136, 150
Loader, W. 25, 26, 38, 51, 52, 60, 71,
72, 73, 77, 79, 86, 95, 108, 118,
131, 133, 147, 154, 165, 166
Malchow, B. V. 16
M a l i n a , B . J . 125
Marbock, J. 6 , 1 9 4 , 1 9 5 , 1 9 8 , 200
Mattila, S. L. 6
McKinlay, J. E. 9, 123, 191, 192,
203, 204
Meyers, C. 56
Minissale, A. 6, 66, 92, 129, 156
Miura, N. 199
Morgan, D. F. 142
Muraoka, T. 213, 214
Murphy, R. E. 116, 169, 170, 171,
173, 205
Neufeld, E. 28
Nickels, P. 193
Nickelsburg, G. W. E. 16
Nickelsburg, G. W. E./Stone, M. E.
198
Niditch,S. 120,191
North, R. 153
Perdue, L. G. 3
Peursen, W. Th. van 187, 190, 195,
206
Phillips, A. 135
Pilch, J. J. 41
Pitt-Rivers, J. 142
Plevnik,J. 142
Pomykala, K. E. 148
Pope, M. H. 135, 138
Quarles, C. L. 16, 21
Rabinowitz, I. 207, 208, 282, 283,
285
Rabinowitz, J. R. 86
Rad, G. von 58,199,199-200
Rahlfs, A./Hanhart, R. 183, 274,
287
Reiterer, F. V. 3, 5, 6, 9, 57, 94, 138,
164, 169, 173, 174, 183, 184, 196,
270, 274
Reiterer, F. V./Calduch-Benages, N.
8
307
Reuter, E. 98, 99, 100,155

Reymond, E. D. 82, 141, 187
Ringgren, H. 158
Rogers, J. 9 , 1 8 4 , 1 8 6
Rosner, B. S. 117
Ross, J. F. 126,127
Roth, W. M. W. 5 8 , 1 3 1 ,
Ruffle, J. 23
Ruger, H. P. 37, 236
Sanders, J. T. 6 , 1 0 , 1 4 , 1 4 3
Sanders, J. A. 9, 206, 207, 208, 211,
212, 213, 282, 283, 284
Saracino, F. 181
Satlow, M. L. 10, 38, 40, 68, 71, 73,
75, 78-79, 214
Sauer, G. 20, 27, 29, 43, 86, 106,
210-211
Scheiber, A. 57
Schroer, S. 172,201-202
Schungel-Straumann, H. 157
Sellers, O. R. 47
Sheppard, G. T. 201
Shimoff, S. R. 127
Sinnott, A. M. 8 , 1 7 0 , 1 9 8 , 1 9 9 , 200
Skehan, P. W. 108, 123, 196, 207,
208, 282, 283
Skehan, P. W./Di Leila, A. A. 2, 3,
4, 5, 8, 12, 16, 17, 18, 19, 20, 39,
42, 43, 44, 46, 50, 53, 58, 59, 60,
61, 62, 63, 66, 67, 69, 70, 78, 80,
84, 87, 88, 89, 90, 96, 98, 103,
108, 109,110, 114,115, 116, 119,
123, 124,125, 130,131, 135, 141,
144, 148, 149, 152, 153-154, 156,
163, 171,172, 174,176, 180, 181,
182, 187,188, 193,195, 197, 201,
202, 203, 206, 207, 208, 209,
213-214, 216, 231, 232, 237, 238,
242, 243, 244, 245, 246, 248, 249,
250, 251, 252, 253, 254, 257, 260,
261, 262, 265, 269, 270, 272, 273,
308
275, 276, 281, 282, 283, 284, 285,

286
Snaith,J.G 19,59
Sneed, M. 16
Smith, C 120
Stadelmann, H. 6, 173
Stone, K. 193
Streete, G C 8, 25, 116-117, 120,
122, 135, 151
Strotmann, A. 128-129
Strugnell,J. 44,238
Swidler,L.J. 72,
Thomas, D. W. 208,285
Tobin, T. H. 177
Toorn, K. van der 25,117
Trenchard, W. C 3, 9, 12, 18, 19,
20, 24, 27, 31, 42, 44, 48, 49, 50,
53, 59, 61, 62, 63, 67, 69, 70, 76,
84, 87, 88-89, 90, 96, 97, 98, 99,
103, 104,114, 115,123, 125, 130,
141, 162-163, 231, 232, 234, 238,
239, 242, 243, 244, 245, 247, 249,
250, 251, 252, 253, 254, 255, 256,
257, 260, 261
Tsevat,M. 150,151
Ueberschaer, F. 6, 35, 46, 55
Vaux, R. de 34
Walsh, C E . 193
Webster, J. S. 9,184, 191,192, 202
W e n h a m , G J . 150,
Whybray, R. N. 170,200
W i e d e r , A . A . 127
Winston, D. 6
Wischmeyer, O. 10, 11, 55
Wright, B. G 1, 5, 7, 11, 20, 35, 38,
46, 50, 59, 70, 71, 78, 102, 107,
115, 146,170, 171,172, 175, 183,
186, 189,196, 197, 205, 209, 210,
211, 218, 237, 241, 242, 247, 254,

256, 258, 263, 269, 270, 272, 275,
279, 280, 281, 287, 288
Wright, C. J. H. 33, 34, 41, 135, 138
Yarbrough, O. L. 33, 34
Yee, G A. 118,128
Ziegler, J. 7, 39, 101, 254, 287
Index of Ancient Texts

Old Testament / Hebrew
Bible
Gen
1:2
1:3-26
1:26
1:26-27
2:4-6
2:7
2:9
2:18
2:18.20
2:18.20.23-24
2:20
2:24
3:1-15
3:6
3:15
3:16
3:22
4:12.14
4:19
6:1-2
6:1-8
9:20-27
9:21
9:25-27
9:26
12:2
12:11.14
16:3
17:16.20
18:8
18:19
19:18
19:32-35
20:4
199
199
77
77
199
266
203
76,80
70, 77, 245
77
76
95
89, 90, 93, 251
77,93
90
34, 77, 149
203
78
103
72
73
126
51
20
19
20
72
103
20
127
34
76
126
116, 184
21:7
21:9-10
21:11
21:21
22:17
24:16
24:51
26:3-4
26:24
27:1-40
27:27-38
27:30-38
27:40
28:1.6
28:3
29:15-30
29:16-30
29:17
29:24
29:30
29:31.33
29:31-30:22
30:1
30:3-13
30:4-5.9-10
30:14-15
30:15-21
34:4
34:12
34:31
38
38:6
38:14
38:24
39:6
39:7
40:10
48:15-16
48:16
34
99
104
71
20
72
71
20
20
19
19
20
187
19
20
75
103
72
155
104
86
99
34,104
103
155
51
104
71
75
25,121
28,120
71
125,214
25
72
52,165
211
19
17, 20, 41
310
Index of ancient texts
49:4
49:25-26
25, 26, 155

19
Exodus
1:14
6:9
9:29.33
12:26-27
13:8.14-15
13:21-22
14:19-20
15:2
15:17
18:4
20:2-17
20:5
20:10
20:12
20:14
20:14-15
20:17
21:5
21:7
21:10-11
21:17
21:13
22:15
22:15-16
22:16
22:22
24:10
25:8-9
26:1-37
28:28.37
30:23-30
30:34-35
33:9-10
34:16
35:25
39:1-31
39:21.31
40:38
93,250
93,250
214
34
34
199
199
76
19
76
133, 136
136
34
11,13, 14, 33, 219
133, 134
121
121, 165
34
19
93
13,20,22
266
75, 150
75, 150,151
75, 151
15
70,245
201
201
187
202
202
199
147
34
187
187
199
Leviticus
12:6
37
17-26
18:6
18:6.14.19
18:6-18
18:6-23
18:18
18:20
19:3
19:9-10
19:20
19:20-22
19:29
20:9
20:10
20:11-12.14.17.
19-21
20:16
21:7.14
21:9
21:13-14
22:13
23:22
25:47
25:49
26:13
27:8
37
131
116, 184
131
133
103
133
33
15
154
155
120
13
121
131
116
25, 85, 121
121
151
85
15
88
131-132
187
88
Numeri
5:12-31
15:38-39
15:39
25:3.5
30:10
36
187
52
187
85
Deuteronomy
1:11
4:9-10
4:28
5:6-21
5:9
5:14
5:16
5:18
5:21
6:4.7.20-24
6:5
20
34
153
133, 136
136
34
11,13, 1 4 , 3 3 , 2 1 9
133, 134
165
34
186
7:3-4
7:12-13
7:13
11:19
12:12.18
14:28-29
15:7-11
16:10-12.13-15
17:14-17
21:11-13
21:15-17
21:15-18
21:18-21
21:20
22:10
22:13-21
22:14
22:19
22:19.29
22:20-21
22:21
22:22
22:23-29
22:23-24
22:25-27
22:28-29
22:29
23:3
23:17-18
23:18
24:1
24:1.3
24:1.3.4
24:1-4
24:4
24:13.17-22
25:5-6
25:5-10
25:7
26:6
26:12
27:16
28:1
28:1-14
28:8-11
147
178
20
34
34
15
15
34
147
72
85,86
99,103,104
33, 41, 56
161
60
36, 56, 85, 150,
151
116, 184
151
85
46,120
25
121, 134
36
151
151
121, 150, 151
75
136
120
25,109
86, 135
95
85
36, 85, 122
86
15
81
28,103
17,41
93,250
15
33
19
19,178
20
311
28:48
30:16
31:12-13
32:6
32:13
32:33
33:7.26.29
33:29
187
20
34
30
98,253
89,251
76
98,253
Joshua
2:1
2:4-16
4:6-7.21-23
6:4-20
6:17.25
9:4
25
120
34
110
25
172
Judges
4:17-22
4:21
5:26
5:28
6:19
9:4
9:13
14:2
16:1
17:1-4
18:2
19:25
191
191
191
35,47
127
26
126
71
25
20
190
76
Ruth
1:9
3:1
4:5.10
186
186
75
1 Samuel
1:5
1:6
2:19
2:20
16:11
16:18
18:17-27
18:21
18:25
104
103, 104, 106
36
20
34
72
75
71
75
312
18:25.27
20:5.25
20:34
23:22
25:3
25:43
75
127
26
172
72
103
2 Samuel
5:9
5:13-16
6:16
7:10
11
11:1-5
11:2
13:8
20:3
81
103
35,47
19
103
48, 126
72,214
34
66
1 Kings
1:6
3:6-12
3:7-9
8:22
11:1-10
11:2
11:3
11:4
11:12
11:26-39
12:3-15
12:4-14
12:14
12:20
72
214
211
214
147
147
103
147, 149
149
149
149
187
149
149
2 Kings
9:30
23:21
35, 47, 52,123

36
1 Chronicles
5:1
15:29
22:19
28:1
155
47
216
152
2 Chronicles
6:12.13.29
214
28:15
172
Ezra
9:2.12
9:5
10:44
147
214
147
Nehemiah
5:5
13:25
19
147
Esther
1:10-11
2:3.14-15
2:7
4:4-5
152
153
72
153
Job
3:1-10
5:12
5:19-22
5:25
11:11
13:20-22
14:1-4
14:9
14:12
18:17
19:6
24:15
28
28:12
28:14
29:14
31:1
31:12
31:16.18
33:14-15
39:24-25
24
172
131
33
194
131
157
19
17
17,41
123
133
169, 171, 173, 218
171, 173
173
16
52, 150
158
16
131
110
Psalms
5:13
9:6
10:14.18
22:5.8
22:14
177
136
16
193
26
25:2
26:4
30:6.8
34:16
42:6.7
44:3
51:20
58:3
62:11-12
68:6
73:26
82
82:1
82:3-4
85:11
89:14
89:18
94:6
95:10
97:2
104:15
106:4
106:35
109:11
109:14-15
115:12-18
115:47
116:3
119:70
193
194
177
136
266
19
177
211
131
16, 29, 30
39
16,28
198
28
169
169
177
28
211
169
126
177
147
102
136
20
153
123
96
127
128
128:2
128:3
130:1
144:12
146:9
148
33
33
102
34
165
33
16
195
Proverbs
1:4
1:20-33
1-9
1:8
1:22-33
2:1-12
172
176
35, 118, 120, 144,
205, 224
13,14,23,32,34
118
117
2:1-22
2:11
2:16
2:16-19
2:17
2:18-19
3:12
3:13
3:16
3:16.18
3:18
4:3
4:5-7
4:6
4:7
4:8
4:9
4:13
5
5:1-6.15-20
5:1-11.15-23
5:1-23
5:3
5:3.20
5:5
5:5.11-12
5:8-14
5:9
5:9-11
5:9-20
5:11
5:15
5:15-16
5:15-17
5:15-19
5:15-20
5:19
5:20
6
6:16-19
6:20
6:20-21
6:20-35
6:24
313
118
117
36, 116, 118, 123,
124
117, 118, 127, 163
117, 121, 134
122
30,165
190
203
178
203
32
216
215
215
118
187
186
118, 159
118
117, 118
139
123, 124, 132, 204
36,116
122, 127
163
122, 125
207, 212, 282
125
139
39
118
95
118
139
59, 95, 118
59,118
116, 118, 123
118
131
13,14, 23, 32, 118
34
14, 36, 116, 117
36, 51, 90, 96, 116,
118, 124
314
6:24-35
6:25
6:26
6:27
6:27-29
6:32-35
6:33-35
6:34-35
6:35
7
7:1-4
7:1-5
7:4-5
7:5
7:5.21
7:6
7:6-27
7:7
7:10
7:11-12
7:12
7:13
7:14
7:16-17
7:17
7:19-20
7:21
7:22-23
7:23
7:26-27
7:27
8
8:1
8:1-2
8:2
8:1-3
8:1-36
8:4-36
8:5
8:6-8
8:6-9
8:7
8:7-10
8:8-9
117
52,123,165
25
213
131, 158, 160
158
122
163
122, 125, 140
35, 93, 117, 118,
119, 129
35,119
117
203
36, 116
124
35,47
117
123
123
132
125
53,166,176
117, 119
123
203
119
212, 228, 282
123
123
122
127, 163
9, 169, 176, 198,
201, 205, 218
190
198,205
199,283
198
191
198,200
172
198
200
199
205
185
8:10
8:10-11
8:11
8:12
8:15-16
8:18
8:18-19.21
8:19
8:20
8:22
8:22-23
8:22-30
8:22-31
8:23
8:24
8:25-26.29
8:27-28
8:27-29
8:29
8:30
8:30-31
8:31
8:34
8:35
8:36
9
9:1
9:1-6
9:1-6.13-18
9:1-12
9:2.5
9:3
9:3.14
9:4
9:5
9:7-8
9:7-12.13-18
9:12
9:13
9:13-18
9:14-15
9:16
9:17
9:18
10:1
11:25
200
203
200
199
200
216
203
205
180,212
172, 199
199
200
200,205
172
199
200
199
201
200
200,201
198
201
190, 191
177, 178, 203
178, 181, 204
117, 118, 205
190
117, 179, 191, 192
204
176
192
198
283
191
193,216
194
117
78
96,97
117, 132, 179
198
132, 191
54,132,192
117, 132
18,32
64
315
11:29
12:2
12:3
12:12
12:16
13:1
13:4
13:16
13:24
14:6
14:8.15.18
14:21
14:30
15:5
15:8-9
15:12
15:20
15:25
15:29
15:30
16:21
16:31
17:21
18:22
19:14
19:17
19:18
19:25
19:26
20:1
20:20
21:4
21:9
21:9.19
21:17
21:19
21:27
21:29
22:3
22:9
22:14
22:15
23:13-14
23:20-21
23:20-21.31-35
59
177
19
123
172
194
64
172
34,40
194
172
16
100
172
16
194
18,32
16
18,22
64
282
187
41
177
61, 64, 76, 81, 82,
84,109
16
34,40
172
13,32
126, 161, 162, 169
13,32
165
90
90
126
53,90
16
166
172
16
36,116,119
34,40
34,40
161
126
23:22.25
23:24-25
23:27
23:31
24:21
25:23
25:24
27:5
27:8
27:12
27:15
28:24
28:25
28:27
29:3
29:9
29:15
29:15.17
30:7-9.15.24-28
30:7-9.24-28
30:11
30:13
30:15-16.18-19.
21-23.
29-31
13,32
18
36,116,119
169
16
166
90
180
78
172
91
13,32
64
16
18
179
32
34,40
60
58
13,32
52
31:26
31:28
31:30
31:31
131
13,32
32
51,140,147,148
162
51
64, 68, 72, 111
224
68
69
72
72
Ecclesiastes
2:15-16
2:17-23
3:13
5:19
7:26
8:1
8:2-6
9:12
16
102
102
102
91,108,123
166
16
123
30:17
31:1
31:3
31:3-5
31:4-9
31:10-31
>
316
10:19
126
Canticles
1:12-14
2:3-5
2:3-5.13
2:9
3:1
3:1-3
3:4
4:1-7
4:6.10.13-14
4:11
4:12-5:1
4:14
4:16
5:1
5:1.5.13
5:4
7:6-9
7:7
7:7-9
7:8
8:6
203
193
204
191
155
177
186, 191
68,72
203
204
204
123
203
204
203
208, 215, 285
192
192
204
67, 192
100, 158
Isaiah
1:15
1:17
1:17.23
1:23
1:29
2:11
3:16
5:11.22
5:15
8:3
10:2
18:5
23:15-16
28:7
30:10
34:4
37:31
40:4
44:9-11
45:3
214
29
15
28
192,202
165
52
126
165
116, 184
15
211
124
126,211
124
198
136
185
153
180
45:23
48:3
49:15
50:1
50:4
53:2
55:1-3
55:11
56:3
56:3-5
56:5
56:11
56:11-12
57:5
57:6
58:6.9
63:16
64:8
66:13
199
199
30
85,95
35,215
72
216
199
159
153
17, 41, 194
163
126
192,202
153
187
30,165
30, 165
30
Jeremiah
2:20
2:20-21
3:2
3:8
3:19
4:30
7:6
12:2
13:22-26
17:9
18:22
20:14.18
20:14-18
22:3-5
23:32
27:8.11
27:8.11-12
31:9
36:10.12-21
49:7-10
49:9
49:10
187
192,202
125
95
30,165
52,123
15
19
122
185
78
24
24
15
26
187
216
30, 165
34
181
181
180, 181
Lamentations
1:1-2
31
317
Ezekiel
12:13
13:10
16:25
16:30.31
16:37.39
18:6
19:8
22:7
23:17
23:26.29
23:40
23:44
37:26
44:22
123
108
54,125
25
122
116, 184
123
28
155
122
52,123
25
20
85,151
Daniel
4:24
5:7.16.29
14
187
Hosea
1:2
2:4
2:5.12
3:2
4:10-12
4:11
7:5
11:1
25
136
122
75
162
51,126
126
30, 165
Amos
2:2
2:6-8
5:10-15
5:14
110
29
15
29
Micah
2:3
2:11
187
126
Nahum
3:4
110
26
Zechariah
7:8-14
9:14
15
110
Malachi
1:6
2:10
2:15
3:5
4:1
30,165
30,165
147
15
136
Old Testament
Apocrypha and
Pseudepigrapha
Baruch
3:9-4:4
3:31
3:37-4:2
4:12.16
4:22.37
5:5
169,218
190
171,201
31
178
178
Susanna
1:3
1:5-8
1:5-25
1:8.32
1:23
1:30
1:63
34,56
48,138
48,126,138
52
134
56
56
1 Esdras
3-4
147, 157
Judith
84
Habakkuk
2:5
Zephaniah
1:16
3:4
126
8:7-8
11:8
92
172
318
1 Maccabees
1:22.23
4:49-50
68
68
2 Maccabees
3:19
37
3 Maccabees
1:18
37
4 Maccabees
2:3
2:4-6
18:10-19
166
166
34
Sirach
Prologue
1
1:1
1:1-10
1:2
1:2-3
1:3
1:4
1:5
1:6
1:6-10
1:7
1:8-9
1:9
1:9-10
1:10
1:11
1:11-30
1:12
1:13
1:14
1:14.16.18.20.27
1:15
1:17
1:18
4-5,230
11
199
8, 169, 170-171,
171, 173, 174, 187,
206, 210, 217, 226,
268-270
173
172
199
170, 172, 269
172, 192
171, 172, 173, 269
173
171, 173, 269
173
171, 173, 270
173
57, 171,173,270
187
64, 171, 178, 182,
187, 196, 206
3
128
178
173
179
179, 190, 191, 193,
204
3
1:26
1:27
1:30
2
2:9
2:11
2:15-16
2:15-17
3
3:1
3:1-16
3:2
3:2-3
3:3-4
3:3-4.14-15
3:3.30
3:5
3:5-6
3:7
3:7.8.12-13
3:8
3:8-9
3:9
3:10
3:10.11
3:11
3:12-13
3:14-15
3:14-16
3:16
3:17
3:18
3:21-24
3:28
3:29
3:30
3:30-4:6
3:30-4:10
4:1.3.8
4:1-5
4:6
4:7
4:7-10
4:8
173, 178, 216

143, 180
143
11
3
14
18
143
11
13,14, 22
11, 11-13, 16, 20,
22, 23, 24, 31, 32,
219, 231-234
14,22
219
14,15, 21, 31, 219
22
15
21
18
11,18, 19
19
19
22
19,20
219
20
32,219
19,21
21, 31, 219
11
22
74
143
6
194
165
15,158
29
29
88,249
30
30
24
29,30
74
4:9
4:10
4:11
4:11-14
4:11-19
4:11.19
4:11-6:17
4:12
4:12.13.14
4:12-14
4:13
4:13.14
4:14
4:15
4:15-16
4:15.16-19
4:15.17-19
4:15.18
4:15-16.18
4:15-19
4:16
4:17
4:18
4:19
4:21
4:30
5:1-8
5:1-6:4
5:2
5:6
5:9-6:1
5:13
6:1
6:1-2
6:l(2)-3(4)
6:1-3
2,29
27, 29, 30, 31, 32,
219, 235
175, 176
174
8, 169, 174, 174175, 175, 181, 187,
190, 194, 205, 206,
218, 226, 270-272
194
174
177, 178
177, 178
177, 178
174, 177, 178
177
177, 178
178, 179, 181, 190,
226
178
230
174
174, 181
174
198,218
179
174, 179, 180
180, 181, 190, 212,
214, 226, 227
174, 175, 181, 272
203
26
156
206
165
15
156
66,97
156, 157, 158
158
6, 113, 144, 156,
157, 160, 161, 163,
164, 168, 226, 229,
265-266
158
6:2
6:2(3)
6:3
6:3(4)
6:4
6:18
6:18-19
6:18.23
6:18-31
6:18-37
6:19
6:19-27
6:20
6:20-21
6:20-22
6:21
6:22
6:23
6:23-25
6:23-27
6:23-31
6:24
6:24-25
6:24-25.29-30
6:25
6:26
6:26-27
6:27
6:28
6:29
6:30
6:30-31
6:31
6:32
6:32-37
6:34-36
6:36
319
158, 226, 265
226
158, 159, 163, 164,
226
143, 159
159, 166
182, 184, 211, 272
184
182
8, 9, 116, 139, 169,
175, 177, 181, 182,
182-184, 184, 187,
190, 193, 195, 204,
205, 206, 218, 226,
227, 272-275
165, 169, 181, 187,
196, 205, 206
116, 184, 185, 186,
193, 204, 216, 227
216
176, 185
186, 194
194
185
180, 185
185
227
211
51
182, 185, 273
216
123
182, 185, 186, 273
186
186, 191, 211
186, 191, 211, 215,
273
186, 227, 273
186, 203, 227, 229
182, 187, 273
187
187
172, 182
64,181,182,192
182
177
320
6:37
7:1-9:16
7:5.7.14
7:17
7:18
7:18-26
7:19
7:19.26
7:20-21
7:22
7:22-25
7:23
7:23-25
7:24
7:24-25
7:25
7:26
7:27-28
7:29-31
7:32-35
7:32.36
7:29-36
7:36
8:1-2.18-19
8:2
8:3
8:8
8:8-9
8:9
8:10
8:11
8:17
9:1
9:1.2
9:1-9
165, 182
22, 97, 113
23
132
83
22, 37, 83
60, 67, 73, 83, 84,
85, 86, 87, 223,
230, 248
83,249-249
83
37,83
37
33, 34, 37, 38, 39,
42, 221, 236
33, 37-38, 49, 55,
83, 236-237
37, 39, 42, 47, 65,
220, 221, 229
39,143, 220, 221
37, 39, 40, 46
83, 85, 86, 87, 95,
223, 230
14, 22, 23, 219,
234
15
16
29
16
16
6
26
91
2
182
87
158
194
124
97, 98, 99, 111,
128, 129, 253
97-98, 111, 113,
128, 151, 253
35, 48, 97, 99, 100,
113, 126, 129, 141,
150, 151, 157
9:1.9
9:1-16
9:2
9:2-6.9
9:3
9:3.4.5.6-7
9:3.4.6
9:3.4.6-7
9:3.4.6-7.8-9
9:3.6-7
9:4
9:5
9:6
9:6-7
9:7
9:8
9:8-9
9:9
9:12
9:14
9:18
10:14
10:28
11:7-9
11:12.16
11:26-28
11:29-31.34
11:30
12:1-18
13:1
128
129
97, 98, 100, 101,
168, 225, 253
94
88, 92, 97, 108,
113, 114, 115, 116,
119, 122, 123, 124,
125, 128, 129, 137,
139, 141, 145, 149,
151, 156, 157, 167,
184, 186, 193, 224
167
113
143, 151, 224
113, 114-115, 119,
128, 157, 256-258
113
97, 113, 114, 115,
119, 124, 129, 258
97, 113, 129, 143,
150,
151, 224,
263-264
41, 97, 113, 125,
163
119
97,114,125
48, 73, 92, 125,
126, 132, 158, 224
97, 113, 114, 119,
128, 143, 151, 162,
168, 224
51, 52, 127, 129,
157, 162
17,129
124
91
88,249
74
2
6
17
6
194
206
194
13:5
13:14
13:24-14:19
14:1
14:14
14:15
14:17
14:18
14:20
14:20-27
14:20-21
14:20-15:10
14:20-23:27
14:21
14:21-25
14:22
14:22-23
14:22-25
14:22-27
14:23
14:24
14:24-25
14:24-27
14:25
14:26
14:26-27
14:27
15:1
15:1-10
15:2
15:2-6
15:3
15:4
15:5
15:6
15:7
15:7-8
15:7-9
176
3
206
66,97
165
102
93
211
189, 190
177, 187, 189, 216,
227
187,275
8, 9, 169, 175, 186,
187, 187-189, 193,
195, 205, 206, 215,
216, 218, 226, 227,
275-279
187
190
190
190
190
190
191
191
191, 192, 227
191
218,229
192
78,192
192,227
192
64,187,192,194
187, 192
176, 193, 211, 212,
227
187, 192
193, 204, 215, 218,
227, 229
193, 203, 229
2, 143, 176, 194,
215
187, 192, 194, 227
194
194
187
321
15:7-10
15:8
15:9
15:9-10
15:10
15:11-16:23
15:11-18:14
15:12
15:14
15:15.17
16:1
16:1-2
16:1-3
16:6
16:7
16:17
16:17-22
16:21
16:22
17:1-2
17:1-32
17:2
17:6-7
17:15
17:27-28
18:21
18:27
18:27-29
18:30
18:30-31
18:30-33
195
194
194, 195
137
187, 195, 212, 215
129
137
129
129
129
165
49
18,81
132
15
133
133
133
3
93
129
93
129
143
16
16
143
144, 160, 169
161
157-158,165
161
18:30-19:3
6, 51, 113, 144,

156, 157, 159, 160,
160-161, 162, 163,
164, 168, 226, 229,
266-268
23,143,159,161
161
161, 162
162
161
162
161
26, 52, 127, 157,
162, 163
18:31
18:32
18:32-33
18:32-19:1
18:33
19:1
19:1-3
19:2
322
19:2-3
19:3
19:4
19:16
19:18-19
19:19
19:20
19:20-24
19:20-20:31
19:28
20:1-8
20:4
20:18
20:27-31
20:28
21:1-21
21:1-28
21:1-22:18
21:3
21:6
21:7
21:9
21:11
21:12-28
21:17
21:19
21:21
21:22-24
21:22-26
22:3
22:3-5
22:3-6
22:4
22:4-5
22:5
22:6
22:7-8
22:22
22:27
22:27-23:1
22:27-23:6
22:27-23:27
22:27-23:28
143, 160, 266, 267

159, 163
267
66,97
3
3
64, 173
169
152
152
152
113, 152, 153, 154,
165, 230, 264
66,97
169
15
206
41
41
89
64
66,97
132
173
144, 169
2, 194
180
180
191
144
41, 42, 55, 221
33, 40, 41, 55, 237
41
42, 71, 220, 222
39,143, 220, 221
42
180
41
89
97, 164
23, 66, 97, 130,
164
4, 6, 164
23, 130, 136, 156,
164, 167, 195
137
23
23:1
23:1.4
23:2
23:2-3
23:2-4
23:2-6
23:2-6.18-21
23:3
23:4
23:4-5
23:4-6
23:5
23:6
23:7-11
23:7-15
23:8
23:9
23:12-15
23:14
23:14.19.24
23:16
23:16-17
23:16-17.18-21
23:16-21
23:16-21.22-26
23:16-26
23:16-27
23:17
23:18
23:18.19-20
23:18-21
23:18-21.22-26
23:18-21.22-27
23:19
23:19-20
23:21
23:22
164, 167
164, 165
30
164, 167
164
164
23,130,136,164
129
143, 166
164, 165, 166
164
52, 66, 113, 144,
156, 157, 158, 160,
161, 164, 165,166,
167, 168, 226, 229,
268
164, 165
164, 165, 166, 226
23
130, 164, 167
66,97
178
23,24
23-24, 32, 219,
234
143
131, 132, 158, 225
58, 102, 130, 131,
132, 133, 137, 225
143
23,145, 225
136
23,130,164,167
130, 130-131, 136,
163, 259-260
132, 133, 141
132, 133, 225
143
49, 130, 133, 134,
135, 138, 149, 167
141
113
133, 133-134
134
108, 134, 143
135,225
323
23:22.23
23:22-26
23:22-27
23:23
23:24
23:24-25
23:25
23:26
23:27
23:28
24
24:1
24:1-2
24:1-22
24:1-34
24:2
24:3
24:3-6
24:3-6.8.10-12
24:3-7
24:3-9
24:3-22
24:4
24:5
24:6
24:7
24:8
24:8.10-12.13-14
24:8-12
24:9
24:10
24:10-21
24:11-12
24:12
24:13
24:13-15
135
17, 23, 54, 125,
130, 134, 140,143,
167, 195, 198, 202,
206, 225
195
108, 134, 135, 225
135, 195
136,225
136,202
136, 204, 225
3, 23, 64, 130, 136,
143, 164, 167
131,260
8, 9, 137, 167, 169,
171, 187, 195, 198,
201, 202, 205, 206,
210, 218, 227
198
195, 198, 199
9, 169, 175, 195,
196-198, 198, 205,
206, 217, 218, 226,
279-282
187, 195
196, 198, 199, 280
199
200,201
200
196
201
182, 196, 198, 200
199
199,200
179, 199
201
197, 201, 281
201
196
197, 199, 201, 281
178, 201, 202
203
202
136, 202, 203
202
202,205
24:13-15.16-17
24:13-15.16-17.
19-21
24:13-15.16-22
24:13-17
24:14
24:15
24:15-16
24:16
24:16-21
24:16-22
24:17
24:17.19-20
24:18
24:19
24:19-20
24:19-21
24:19-22
24:20
24:21
24:22
24:23
24:23-29.30-33
24:23-34
24:24
24:25-29
24:30-33
24:30-34
24:32-33
24:34
25:1
25:1.2
25:1-11
25:1-26:27
25:2
25:3-6
25:4-6
25:7
196
205,227
198
73,192
202
197,281
202
197, 203, 281
203, 205, 217, 218,
229
193
203
204
3, 203, 204
165, 193, 197, 281
204
204,216
196
136, 204, 227
133, 204, 206, 215,
227
203, 204, 206, 227,
229
196, 201, 205, 206,
217, 227
196
169, 196
3
196,205
194, 205, 215
196,205
194,215
196
57, 58, 59, 60, 138,
223, 242
58,60
57, 87, 138
195
57, 58, 59, 60, 113,
137, 138, 141, 144,
145, 147, 219, 225,
260-261
57,138
138
58
324
25:7-10
25:7-11
25:8
25:8.13.17-24
25:9
25:10
25:10-11
25:11
25:12
25:12
25:13
25:13-26
25:13-26:27
25:14
25:14-15
25:15
25:16
25:16-17
25:17
25:18
25:19
25:20
25:20-23
25:21
25:21-26
25:22
25:22-24
25:23
25:24
25:25
25:25.26
26
26:1
26:1-3.13.15-17
26:1-4
26:1-4.13
26:1-4.13-18
57
58, 131
51, 57, 58, 60, 61,
63, 66, 83, 97, 223,
242
87
58
57
57
57
57
3
89, 90, 91
61, 87, 87-89, 94,
110, 156, 249-252
61
90
90
89, 90, 251
90, 94, 96
91
51, 73, 87, 90
87, 91, 249
90,91
91
65
73, 91, 92, 94, 111,
156, 157, 222, 223,
229, 230
94
92, 93, 94, 166,
250
94
89,93
89, 90, 93, 94, 251
51, 90, 94, 95, 96,
229
94, 223, 229
64, 95, 135
63, 64, 110
87
63,65
93
50, 53, 54, 61,
26:1-4.13-18.26
26:1-4.23
26:1-18
26:1-27
26:2
26:2.13
26:3
26:3.14.23
26:3.23
26:4
26:5
26:5-6
26:5-6.28
26:5-9
26:5-12
26:6
26:7
26:7-9
26:7-9.24
26:7-12
26:8
26:8-9
26:9
26:10
26:10-11
26:10-12
26:11
26:12
61-63, 63, 68, 111,

139,
143, 224,
242-245
224
76,126
53, 63, 108, 110,
220
50, 61, 64, 65, 87
64, 65, 68, 105,
224
68
64, 68, 109
69
64,91
64, 65, 74, 76, 111
102, 103, 104, 143,
254
50, 51, 60, 61, 102,
104, 224, 254
58,131
65
53
90, 102, 103, 105,
106, 254, 255
50, 51, 60, 90, 96,
216
50,61
143
33, 50-51, 61, 123,
165, 241-242
50, 51, 52,127
52, 134, 141, 162,
225, 229
50, 52, 111, 145,
165, 222, 225, 230
50, 53, 95,109
220,229
33, 39, 50, 53, 54,
55, 61, 65, 132,
134, 143, 220, 221,
230
53,166
50, 53, 54, 191,
220, 242
26:13
26:13-18
26:14
26:15
26:16
26:16-18
26:17
26:17-18
26:18
26:19
26:19-21
26:19-27
26:20-21
26:22
26:22-27
26:23
26:23.25
26:24
26:24-25
26:25
26:26
26:27
26:28
27:23
27:25
28:5
28:6
28:8-26
28:10-11
28:14
28:14-15
28:15
28:17
28:18.26
64, 65, 68, 111,

140, 167, 222, 229,
230, 243
63, 65, 107
64, 65, 68, 74, 110
62, 66, 68, 111,
223, 229
62, 66, 67, 68, 73,
84, 85, 111, 222,
223, 229, 230
73,222
62, 67, 244
67-68, 68, 111
67
139
38, 61, 101, 107,
113, 125, 139, 140,
147, 158, 159, 167,
185, 221, 224, 225,
261
61, 63, 107
139, 140
108, 123, 163, 186,
224, 225
61, 107, 110, 255256
61, 64, 109, 110
64, 111
109, 110
109
109, 110
109, 110
74, 96, 97,110
102
66,97
89
15
16
104
158
104
104
90, 102, 104, 104105, 105, 224, 255
89,90
66,97
29:1-13
29:1-20
29:12
29:21-30:13
29:22-28
30:1-5
30:1-6
30:1-13
30:4
30:4-5
30:5-6
30:12
30:12-13
30:14-31:11
30:15
30:19
30(19-)20
30:20
31(34):4
31:12-32:13
31:17
31:25
31:25-30
31:26
31:27-28
31:28
32:5-6
32:14
32:14-33:6
32:18
33:10
33:13
33:18
33:20
33:25
34:12-13
34:18-20
34:19
34:24-27
35:1-8
35:4
35:14-16
35:14-22
35:14-26
325
29
206
15
206
6
18
55
41
41
17,20
41
34,39
41
152
143
152, 153
113, 152, 264-265
152, 153, 154
88,249
5, 127
180
127
162
194
162
127
162
173, 177, 180
187
194
129
129
196
101, 102, 254
180
14
16
15
29
16
15
30
30
30
326
35:17-18
[=32(35):17-19]
35:18
35:22-26
35:25-26
36:1-22
36:8
36:18(23)-20(25)
36:18(23)-37:15
36:21(26)
36:21 (26)-24(29)
36:21(26)-26(31)
36:22
36:22(27)
36:22(27)-23(28)
36:22-26
36:23(28)
36:24(29)
36:25(30)
36:25(30)-26(31)
36:26(31)
36:28
37:1-6
37:7-15
37:10
37:11
37:12
37:15
37:16-26
37:17-18
37:26
37:31
38:21
38:24-34
38:24-39:11
38:24-39:14
39:9-11
39:11
27, 29, 30-31, 219,

235-236
235
30
216
6
132
69
69
42, 69, 71, 72, 79,
111, 220, 222, 245
80
69, 69-71, 79, 126,
143, 245-247
222
69, 72, 73, 74, 79,
91, 140, 165, 167,
222, 229, 230, 245
74
87
73,74
74, 76, 77, 78, 79,
80, 223
78
69, 80, 111, 143,
223
78, 79, 192
74
69
69, 106
106,255
90, 103, 106, 224,
255
106
69
169
60
17
180
17
206
2, 18,187
169
18
17
39:12-35
39:24
39:25-27
39:35
40:1-2
40:1-10
40:1-41:13
40:11
40:11-17
40:12
40:17
40:17-28
40:18-27
40:19
40:19.23
40:20
40:23
40:26-27
40:28-30
40:30
41
41:1-4
41:3-4
41:5-10
41:7-9
41:8-9
41:11-13
41:13
41:14-16
41:14-42:8
41:14-42:14
41:16
41:17
41:17-18
41:17-19
41:17-42:1
41:19
41:20
4
130
130
178
16
80
80
93
80
80
80
80
102
80, 81, 82, 247,
248
80, 80-81, 82, 229,
230, 247-248
162
60, 82, 83, 84, 223
80
80,102
158, 166
80
16,80
16,93
80
20
6
17, 20, 80
143
24
5, 9, 36, 42, 144,
154
17, 24, 42, 95, 140,
141
140
24-25, 27, 32, 120,
219, 234-235
143
24
24,140
44, 115, 141, 143,
154, 238, 257, 261,
262, 265
141, 143, 167, 224,
261
41:20.21
41:20.21.22
41:21
41:22
42:1
42:1-2
42:2
42:2-8
42:5.8
42:6
42:8
42:9
42:9-13
42:9-14
42:10
42:11
42:11-12
42:11-13
42:12
42:12-13
42:13
42:14
42:15-43:33
42:18
42:18-19
43:10
44-47
44:1-50:24
44:13-15
113, 140, 141, 145,

154, 261-262
157, 167
92, 141, 143, 224,
261
113, 140, 143, 154,
155, 224, 265
24, 62, 96, 140,
144, 145, 252, 262
6, 143
2, 143, 144
24, 95, 140
180
51, 65, 90, 91, 95,
96, 97, 223, 229,
252-253
24, 113, 140, 141,
144, 144-145, 145,
219, 225, 262
46, 55, 84
49
7, 24, 33, 39, 40,
42, 43-46, 48, 49,
53, 54, 97, 141,
143, 220, 221,
237-241, 239
27, 43, 46, 47, 55,
84, 220, 238
23, 42, 47, 48, 53,
97, 109, 143, 159,
161, 166, 191
48, 55, 220, 229
47
48, 73, 97, 124,
220
157
48
44, 49, 221, 239
4, 173
171, 172, 208, 269,
283
173
178
145
17
149
327
44:14
45:4
45:16.23
45:19
46:1.8
47:1
47:1-22
47:2-11
47:8
47:12
47:12-22
17
74
15
132
14
146
145
146
178
146
146
47:13
47:14-17
47:18
47:19
47:19-21
146
146
146, 147
147
101, 113, 119, 145,
146, 147, 148, 149,
167, 225, 262-263
148, 149
149
146, 148
158
178
162
206
68, 111
187
58,102,131
180
190
206
206
30
14
30,165
209, 211, 228, 282,
287
206
218,229
4, 177, 186
9, 137, 169, 173,
175, 181, 187, 196,
206, 207-210, 210,
218, 226, 227,
282-288
47:20
47:21
47:22
48:1
48:20
49:1
49:1-16
50:1-21
50:11
50:25-26
50:27
50:27-28
50:27-29
51:1-12
51:2
51:8
51:10
51:13
51:13a-20e(20a)
51:13-21
51:13-22
51:13-30
328
51:14
51:14-15
51:14.15.16.17.18
51:15
51:16
51:16-18
51:16.20.23-28
51:17
51:18
51:18-22
51:19
51:19abcd
(=51:19ab-20ab)
51:19cd(19ef)
51:20
51:20a(19c)
51:20b(19d)
51:20c(19e)
51:20cd(19ef)
51:20d(19f)
51:20e(20a)
51:20e(20b)
51:20efg(20bcd)
51:20f(20c)
51:20g(20d)
51:21
51:22
51:22.29-30
51:23
51:23-30
51:24
51:25
51:26
51:27
51:27-28
51:28
51:29
51:30
73, 211, 215, 228

211
230
211, 212, 215, 228,
282
212, 216, 228
210,288
176
207, 212, 213, 216,
228, 282
180, 213, 228, 282
213
213,228
230
173
210,214,215,228,
230, 288
213
213,228
213, 214, 228
208,283
171, 172, 180, 208,
214, 228, 269, 283
214
214, 228, 230
284
206,215
215
215,228
213, 215, 216
228
3, 35, 180, 193,
206, 215, 216, 217
3,215
193,204,210,216,
217, 288
210, 216, 288
185, 187,206,210,
216, 217, 288
209,210,216,230,
286, 288
216
206, 216, 285
213,216
206,217
Tobit
1:3
1:8
3:11
4:3
4:3-4
4:3-18
4:5-7.9-11
4:10-11
4:12
5:1
6:11-12
6:12
6:15
7:11-12.15-17
7:15-17
7:16
10:10-12
10:11-12
10:12
14:9-11
14:12-13
16
34
214
14
13,41
34
16
14
71
71
92
72
41
55
56
42
56
55
42
16
13
Wisdom of Solomon
1:4-5
194
2:13.16
30,165
3:8
179
3:11
178
3:16-19
136, 147
4:3-6
136
7:7
214,218
7-9
169,218
8
218
8:2
211
8:2-16
192
8:3
171
8:21-9:18
216
9:9
171
10:3-6
178
14:3
30, 165
Ahiqar
1:4-5
41
1 Enoch
6:1
52
329
6:1-2
6-11
7:3-5
8:1-2
8:2
42:1-2
93:5
93:10
Jubilees
5:1-12
8:2
11:16
13:11-15
16:26
19:14
20:4
22:20
23:21
30:11
30:15
33:9-20
36:6
41:23-26
47:9
72
93
72
73
26
201
19
19
73
34
34
73
19
34
52, 147
147
25
147
25
48,131
19
48, 131
34
Pseudo-Phocylides
8
4
177-178
125
195-197
59
199-200
93
207-209
34
215-216
47
217
47
Testament of twelve
Patriarchs
T. Iss.
1:35
73
T. Jud.
2:24
3:6.8-30
11-15
12:3
73
73
147
51
13
17:1
52
48,126
T. Levi
13:2
34
T. Reu.
1:6
1:34.37-41
2:1.15-20
2:2
3:10-4:1
26
73
73
52
48,126
Aramaic Levi Document

6:3 / 16
6:3-4 /16-17
6:4 / 1 7
26,166
147
25
Dead Sea Scrolls

lQapGen
20:2-7
20:2-8a
68
73
1Q28/1QS
1.6b-7a
5.4b-5
52
52
lQ28a/lQSa
1.9b-ll
38
4QSam
26
4Q159
2-4.10
85
4Q184/4QWiles
1
1.1-17
1.3.10-11.17
1.13
3.5
93
26
127
127
52
52
4Q185
177, 191
330
4Q202
3.1
26
f
4Q271/4QD (CD)
3.8-10
40
3.9
60,71
Damascus Document
2.16-17
52
4.14-18
108
4.15-5.12
25
4.20-21
95, 108
5.1-2
95
5.7-11
131
6.14-7.4
48
7.1
131
8.3-8
48
8.6-7
131
13.16-17
95
13.17
85
4Q287/4QBer
8.13
4Q435/4QBark
2
HQ5/llQPs(a)
154
18.12-15
18.14
Temple Scroll
54.4-5
56.18-19
52
198
198
95
Egyptian texts
Papyrus Insinger
i22
14
Teaching of Any
vii 19
23
New Testament
52
4QMMT
B
39-48
75-82
C
147
147
4-32
147
4Q416
2 iii 15b-19
2 iii 17a
2 iii 17b
2 iii 18b
2 iii 19a
2 iii 21
2 iv 3
2 iv 4.5
4Q417/4QInstr
1 i.27
Matthew
11:28-30
15:3-6
19:11-12
216
13
153
Mark
7:9-13
Luke
13
18:20
13
John
14
23
14
18
18
77
77
95
c
4Q418/4QInstr
101 ii.5
52
4:13-14
1 Corinthians
6:2
2 Corinthians
6:14
204
179
60
Eph
6:2-3
13
131
Hebrews
6:14
20
Revelation
20:4
179
331
Cuneiform texts
Philo
Inana and Dumuzid (1.4.1)

Lines 22-23
52
Agr.
Other ancient writings
37
52
Ebr.
209
52
QG
1,26
Elephantine
Papyri
Theognis
Elegies
1,27-38
Plato
Ag. Ap.
2 102-104
Letter 7.340b-d
Letter 7.341c
Homer
Iliad
37
Rabbinic literature
Sotah
36
b.Sanh.
100b
95
Kidd.
2b.44a
71
b.Ketub.
59b
73
b.Yebam.
62b
Ketub.
78
11a
75
m.Nid.
5:7
211
Papyri from Nahal Hever

Papyrus
Se'elim 13
182
79
Josephus
3.4
85, 86, 122
86
184
184
5

(Deuterocanonical and Cognate Literature Studies Volume 8) Ibolya Balla-Ben Sira On Family, Gender, and Sexuality-De Gruyter (2011) PDF

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(Deuterocanonical and Cognate Literature Studies Volume 8) Ibolya Balla-Ben Sira On Family, Gender, and Sexuality-De Gruyter (2011) PDF

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Ibolya Balla

Ben Sira on Family, Gender, and Sexuality

Friedrich V. Reiterer, Beate Ego, Tobias Nicklas

Ben Sira on Family,

Library of Congress Cataloging-in-Publication Data

C h a p t e r 4: T e a c h i n g s o n s e x u a l b e h a v i o u r that is either illicit

Index of modern authors

Introduction with literature review and

I am grateful to Professor Benjamin Wright who helped me articulate this observa

Introduction, literature review, methodology

See COGGINS, Sirach, 18-20; HARRINGTON, Invitation to the Apocrypha, 79-80;

Introduction, literature review, methodology

of the M o s t H i g h . Sir 5 1 : 2 3 - 3 0 ( e s p e c i a l l y 5 1 : 2 3 ) s u g g e s t s that t h e l o c a

W i t h i n the H e b r e w o r i g i n a l text a n d the G r e e k t r a n s l a t i o n o f the b o o k

B e n Sira w a s " d e e p l y r o o t e d "

PERDUE, Wisdom Literature, 221.

HARRINGTON, Jesus Ben Sira, 3.

Introduction, literature review, methodology

W h i l e for B e n Sira P r o v e r b s to a c e r t a i n e x t e n t w a s the p r i m a r y

SKEHAN/DI LELLA, The Wisdom of Ben Sira, 33.

Introduction, literature review, methodology

b o o k s " ( P r o l o g u e ) , h e w a s at least familiar w i t h w o r k s o f G r e e k litera

A s Sir 41:14-42:8 attests, o n t h e o t h e r h a n d , it is G o d h i m s e l f w h o

WRIGHT, "Sirach: Introduction and Translation," 719.

Introduction, literature review, methodology

S o m e o f the differences b e t w e e n t h e a u t h o r ' s ethics a n d H e l l e n i s t i c

Introduction, literature review, methodology

BEENTJES, Ben Sira in Hebrew.

Introduction, literature review, methodology

t r a n s l a t i o n o f the H e b r e w a n d G r e e k text, that w i l l a p p e a r t o g e t h e r for

REITERER/CALDUCH-BENAGES, Bibliographie zu Ben Sira.

Introduction, literature review, methodology

24:1-22; 51:13-30) h a v e r e c e i v e d c o n s i d e r a b l e s c h o l a r l y attention, e s p e

WEBSTER, "Sophia," 63-79.

ROGERS, "'As Ploughing and Reaping'," 364-379.

REITERER, "Das Verhaltnis der UWDU zur m m , " 97-133.

SANDERS, "Sirach 51:13ff," 79-85.

ANGEL, "Wild Men," 145-161.

DEUTSCH, "Sirach 5 1 , " 400-409.

TRENCHARD, Ben Sira's View.

Introduction, literature review, methodology

T h e s o c i a l c o n t e x t h a s also b e e n a n i m p o r t a n t c o n s i d e r a t i o n for this

It is, h o w e v e r , difficult to find d e t a i l e d a n a l y s e s o f p a s s a g e s c o n

WISCHMEYER, Die Kultur des Buches Jesus Sirach, 32.

Respect for fathers and mothers and the treatment of widows

9 A father's blessing establishes the root (ttTItt?)

(iHM wnun DK nV?pi).

and he provokes his Creator who curses his mother

and whoever obeys God will give rest to his mother

M S C has "will not be forgotten" (PID^D

Attitude toward fathers and mothers

Deut 5:16 adds "and that it may go well with you".

Respect for fathers and mothers and the treatment of widows

d e l i v e r " , " t o h e l p " , "to s a v e o n e s e l f " , d e p e n d i n g o n the f o r m o f the

| i r | T p a auTOU = " a n d stores u p t r e a s u r e s / r i c h e s w h o e v e r glorifies h i s

FOHRER, "au>u> and awTrpia in the Old Testament," 970.

FOHRER, "au>u> and awTrpia in the Old Testament," 974-978.

Cf. Sir 46:1.8.

Attitude toward fathers and mothers

v e r s i o n o f Sirach, w h e r e t h e H e b r e w text is e x t a n t , "IDD a p p e a r s , b u t it

Excursus: Ben Sira's view on sin and atonement

Sir 3:30; 45:16.23.