Adult Faith Formation, October 13 -- Wisdom Literature, Session 9 -- Sirach, part 3

 In this final class, we finish our discussion of the book of Sirach. We answer some of the questions and points of confusion brought up in previous classes, and then discuss the final ten chapters of the book.

Handout is below.

Listen online [here]!

----------------------------------------

Wisdom Literature

Session 9, The Book of Enoch, part 3, and Conclusions 

The Fear of the Lord is the Beginning of Wisdom   (Proverbs 9:10)

I. Course Outline

August 11th - Introduction, and the Life of King Solomon

August 18th - Books of Wisdom Literature, and Job

August 25th - Proverbs

September 1st - Ecclesiastes and Solomon’s final conversion

September 8th - Song of Songs, and prophetic foreshadowing

September 15th - NO CLASS

September 22nd - Book of Wisdom, and facing persecution

September 29th - The Deuterocanonical books, and Sirach, part 1

October 6th - Sirach, part 2

October 13th - Sirach, part 3 and Conclusions 

II. Outline of Sirach

1. Sirach 1:1 through Sirach 42:14.

The fear of the Lord, the keeping of his commandments. Practical advice on how the truly wise man lives. (This is very similar to Proverbs) 

2. Sirach 42:15 through Sirach 50:26
1. Sirach 42:15 - 43:33.  Divine wisdom seen in nature.
2. Sirach 44:1 - 50:26. Divine wisdom seen in the great men of the Old Testament, from Enoch to Simon (the present day of the author).

3. Sirach 50:27-29 Conclusion, and Sirach 51 Appendix

III. Why are verses of Sirach sometimes different in different Bible translations?

The variance in chapter and verse numbering for the Book of Sirach is a notorious headache for readers. If you compare a Catholic Bible (like the RSV-CE or Douay-Rheims), an Orthodox Bible, and a Protestant Bible with Apocrypha, you will often find texts shifted by several verses or even entire chapters.

This confusion boils down to three historical factors: a massive printing mistake in 1587, lost pages in ancient manuscripts, and the text's dual languages (Greek and Hebrew).

1. The 1587 "Chapter Swap"

The most severe divergence happens between Sirach 30 and 36. If you are reading certain translations, the text suddenly jumps out of order.

This happened because of a physical mistake in a highly influential 4th-century manuscript called the Codex Vaticanus. When that manuscript was bound centuries ago, a scribe or bookbinder accidentally swapped two large sections of pages.

• The correct order of the text is: Chapter 30 → 31 → 32 → 33:13 → 36:16b → 37, etc.
• The swapped order in Codex Vaticanus became: Chapter 30 → 33:13 → 36:16a → 31 → 32 → 33:14 → 36:16b → 37.

In 1587, Pope Sixtus V authorized a printed edition of the Greek Bible (the Sixtine Septuagint) based on this flawed manuscript. The printers meticulously numbered the verses exactly as they found them, institutionalizing the error.

• The Result: Some translations like the King James Version (with Apocrypha) or Douay-Rheims Bibles follow the swapped 1587 numbering. Newer translations (like the RSV-CE, NABRE, or ESV) corrected the text to its logical chronological flow, throwing the verse numbers completely out of sync with older editions.

2. The Lost (and Found) Hebrew Text

For nearly 1,500 years, we only possessed Sirach in Greek and Latin translations. However, between 1896 and the mid-20th century (including the discovery of the Dead Sea Scrolls), archeologists found substantial portions of the original Hebrew text written by Ben Sira.

• Greek vs. Hebrew Versions: The Hebrew text revealed that the ancient Greek translator (Ben Sira’s grandson) omitted some phrases, added others, and condensed poetry to make it make sense to a Greek audience.
• Numbering Impact: Translations based strictly on the Greek Septuagint have fewer or different verses than some modern Bibles (like the New American Bible) that try to integrate the newly found Hebrew text back into the translation.

3. "Expansion" Verses in the Latin Vulgate

When St. Jerome translated the Bible into Latin (the Vulgate), he relied on an Old Latin text of Sirach that included various pious "expansions"—extra lines added by early Christian or Jewish scribes to clarify theological points.

When verse numbers were systematically added to Bibles in the 16th century, these extra Latin lines received their own numbers (e.g., Sirach 1:5, 1:7, or 24:24). Modern Bibles that translate strictly from the earliest Greek manuscripts drop these extra lines entirely. Instead of renumbering the whole chapter, they usually skip the verse number entirely (e.g., jumping from verse 4 straight to verse 6), leaving a "missing" verse.

Summary of How Main Translations Handle It

• Older / Traditional Bibles (KJV Apocrypha, Douay-Rheims, Vulgate):Follow the 1587 Sixtine chapter order. They include the "expansion" verses found in Latin/late Greek texts.
• Modern Bibles (RSV, NRSV, ESV): Correct the chapter swap to the proper flow of the text. They drop the late expansion verses but usually leave the verse numbers blank or push them into footnotes to maintain a semi-standard structure.
• Hebrew-Priority Bibles (NAB): Restructure the verses significantly to match the newly discovered Hebrew fragments, resulting in the most radical differences from traditional numbering.

IV. Wisdom in the order of nature

Sirach 42:15–43:33 — The Glory of Creation and the Wisdom of God

I. The Wisdom of God Revealed in Creation (Sirach 42:15–25)

• Creation reveals the power, goodness, and wisdom of its Creator.
• Human understanding is limited; God's works exceed our ability to comprehend them fully.
• Theological point: Reason can lead us toward knowledge of God through the natural world (Romans 1:20).
• Central theme: Studying creation should inspire both intellectual curiosity and humility.

II. The Glory of the Heavens (Sirach 43:1–12)

• The sun, moon, stars, and firmament display the beauty and order of God's creation.
• “Great is the Lord that made it; and at his commandment it runneth hastily” (Sirach 43:5).
• The passage recalls Psalm 19:1: “The heavens declare the glory of God.”
• Central theme: The beauty and order of the universe direct our minds toward its Creator.

III. The Power of Nature and Human Humility (Sirach 43:13–26)

• Storms, snow, lightning, and the sea demonstrate the tremendous power of the natural world.
• Human knowledge and technological progress do not make us masters of creation.
• Theological point: Humanity is called to exercise dominion over creation responsibly, respecting God's order.
• Central theme: Knowledge of nature should lead to humility, wonder, and responsible stewardship.

IV. The Greatness of God and the Purpose of Wisdom (Sirach 43:27–33)

• God infinitely surpasses everything he has created: “He is greater than all his works” (Sirach 43:28).
• Human reason can know something of God through creation, but cannot fully comprehend his infinite greatness.
• True wisdom culminates in praise, gratitude, and worship.
• Theological point: St. Thomas Aquinas teaches that creation can lead us to knowledge of God, while God's infinite nature surpasses our full understanding.

Overall conclusion: Sirach 42:15–43:33 teaches that creation reflects God's wisdom and goodness. Its beauty and power invite us to study the natural world, recognize the limits of human knowledge, and respond to the Creator with humility and praise.

V. Wisdom in the catalogue of the holy men of the Old Testament

Sirach 44:1 to 50:26 is one of the most famous and poetic sections of the Deuterocanonical books, traditionally known as the "Praise of the Ancestors"(or "Laus Patrum" / "Praise of Famous Men").

Written by Ben Sira around 180 BC, this sweeping epic acts as a historical and theological review of salvation history. It serves a vital purpose: to remind Jews living under the heavy influence of Greek culture (Hellenization) that true wisdom, glory, and heroism belong to the faithful figures of Israel’s covenant history.

1. The Prologue: "Let Us Now Praise Famous Men" (44:1–15)

The section opens with a magnificent, universally renowned hymn of praise.

• The Honors: Ben Sira praises great rulers, counselors, prophets, musicians, and writers who were "the glory of their times."
• The Forgotten: He acknowledges that while some have left an enduring name, others are forgotten "as though they had never been."
• The Just: However, he notes that the godly—those who kept the covenants—will never be forgotten. Their prosperity remains with their descendants, and their bodies are buried in peace while their names live forever.

2. The Early Patriarchs & the Covenants (44:16–23)

Ben Sira moves chronologically through Genesis, highlighting the pioneers of faith who walked with God:

• Enoch & Noah: Enoch is praised as an example of repentance. Noah is honored as the remnant through whom the earth was preserved after the Flood.
• Abraham, Isaac, & Jacob: Abraham is exalted for keeping the law of the Most High, receiving the covenant of circumcision, and remaining faithful under testing. The blessing is passed to Isaac and confirmed upon Jacob, establishing the twelve tribes.

3. The Leaders of Israel: Exodus to the Judges (45:1–46:20)

Here, the focus shifts to the founding of Israel's national and religious identity:

• Moses: Praised as "beloved of God and men," Moses is honored for his intimacy with God, receiving the commandments, and leading Israel out of Egypt.
• Aaron & the Priesthood: Ben Sira dedicates an immense amount of text to Aaron (45:6–22), meticulously detailing his splendid vestments, his role in offering sacrifices, and the everlasting covenant of his priesthood. This emphasizes the vital importance of temple worship.
• Phinehas: Honored for his zealous defense of God’s law, securing a covenant of permanent priesthood for his lineage.
• Joshua & Caleb: Praised as mighty warriors who succeeded Moses, remained faithful when others rebelled, and successfully led Israel into the Promised Land.
• The Judges: Briefly summarized as men who did not fall into idolatry, wishing that "their bones may send forth new life from where they lie."
• Samuel: Honored as a prophet, judge, and king-maker who established the kingdom and remained incorruptible to his death.

4. The Monarchy and the Prophets (47:1–49:16)

This section evaluates Israel's kings and prophets based on their loyalty to God's law:

• Nathan & David: Nathan is the prophetic voice, while David is celebrated as a heroic warrior, a great musician who organized temple psalmody, and the recipient of an eternal royal covenant.
• Solomon: Praised for his initial wisdom, peace, and building the glorious Temple, but heavily criticized for his later foreign wives, which divided the kingdom.
• Rehoboam & Jeroboam: Blamed for their foolishness and political/religious rebellion, which led to the exile of the northern tribes.
• Elijah & Elisha: Elijah is vividly portrayed as a fiery prophet of judgment who was taken up in a whirlwind. Elisha is praised for inheriting his double portion of spirit, fearing no ruler, and working miracles even after death.
• Hezekiah & Isaiah: Hezekiah is praised for fortifying Jerusalem and trusting God during the Assyrian siege, guided by the comforting and far-seeing prophecies of Isaiah.
• Josiah & Jeremiah: Josiah’s memory is "like blended incense" for his radical religious reforms. Jeremiah is remembered as a consecrated prophet who suffered but spoke truth before the exile.
• Ezekiel & The Twelve Prophets: Ezekiel is noted for his vision of the heavenly chariot; the minor prophets are blessed for comforting Jacob.
• Zerubbabel, Jeshua, & Nehemiah: The heroes of the return from exile, honored for rebuilding the Temple and restoring Jerusalem's walls.
• A Final Backward Glance: Ben Sira briefly circles back to praise Enoch, Joseph, Shem, Seth, and Adam, crowning Adam as above every living being in creation.

5. The Climax: Simon the High Priest (50:1–26)

The entire historical epic builds to Ben Sira’s own contemporary hero: Simon, son of Onias, the High Priest.

• The Builder: Simon is praised for repairing the Temple, fortifying the city, and safeguarding his people.
• The Liturgical Vision: Chapter 50 contains a breathtaking, highly detailed description of Simon officiating the liturgy on the Day of Atonement. He is described as looking like the morning star, the full moon, and a blooming tree in his glorious vestments.
• The Blessing: When Simon pours out the libation and the trumpets blast, the people fall prostrate. The section culminates in a great prayer of praise to the God of Israel, asking Him to grant peace and deliver His people.

Which Simon is this? and How does Sirach match up with the history of the Maccabees?

The identity of the Simon praised in Sirach 50 requires disentangling two famous high priests of the era who share the same name: Simon the Oniad (from Sirach) and Simon the Hasmonean (from the Books of Maccabees).

1. Who Was Simon from the Book of Sirach Historically?

The figure in Sirach 50 is Simon II, the son of Onias II. He served as the Jewish High Priest in Jerusalem roughly between 219 and 196 BC. 

Simon II lived during a highly volatile geopolitical transition. For decades, Judea had been ruled by the Egyptian Ptolemaic Kingdom. However, during Simon's tenure, the Syrian Seleucid Empire—led by Antiochus III ("The Great")—invaded and wrestled control of Judea away from Egypt.

Simon II is remembered for the following achievements:

• The Diplomat & Rebuilder: Simon threw his political support behind Antiochus III. In return for Jewish loyalty, Antiochus provided funds that allowed Simon to repair the Temple and reinforce Jerusalem’s fortifications against future sieges, exactly as described in Sirach 50:1–4.
• The Pillar of Orthodoxy: He is frequently associated with (or combined with his grandfather Simon I as) the legendary "Simeon the Just"

2. This is not the Simon from the time of 1 and 2 Maccabees, nor is it quite that time in history

Simon II (The Oniad from Sirach) does not appear in 1 or 2 Maccabees because he died before those events took place. The Maccabean Revolt did not erupt until 167 BC—roughly thirty years after Simon II's death. However, his historical lineage drives the entire plot of the Maccabean books. His son, Onias III, was the righteous high priest whose betrayal and murder triggered the Hellenistic crisis (2 Maccabees 3–4).

Note on an exception: Simon II does appear as a character in 3 Maccabees (a book found in Eastern Orthodox Bibles but not in Catholic or Protestant Bibles). In 3 Maccabees 2, he is the high priest who prays to God to strike down the Egyptian King Ptolemy IV when the king tries to profane the Holy of Holies. 

If you open 1 Maccabees, you will find a prominent protagonist named Simon, but this is Simon Maccabeus (also known as Simon Thassi).

• He was the second son of Mattathias and the older brother of the famous guerrilla warrior Judas Maccabeus.
• After his brothers Judas and Jonathan were killed, Simon took over the leadership of the Jewish rebellion in 142 BC.
• He achieved complete political independence for Judea from the Seleucid Empire and founded the Hasmonean Dynasty.
• In 140 BC, the Jewish people declared Simon Maccabeus their high priest, military commander, and prince "forever, until a trustworthy prophet should arise" (1 Maccabees 14:41).

VI. The use of the second part of Sirach in the Traditional Catholic Liturgy

Although Sirach is not hardly read on Sundays or major feast days, it is used quite extensively in the commemorations of many saints. In particular, it is read as the reading/epistle in the commons for confessions, for doctors of the Church, for bishops, for virgins, and for the commemorations of the Blessed Virgin Mary (and some of her feasts, like the Immaculate Heart).

In the Traditional Latin Mass (TLM)—codified in the 1962 Roman Missal—the final chapters of the Book of Sirach provide some of the most recognizable texts for the liturgies of saints. Chapters 44 to 50 are famous as the "Praise of the Ancestors" (or "Praise of Famous Men"), which details the holy lives of Old Testament patriarchs, kings, and priests. The Latin Liturgy strips away the historical names (like Moses, Aaron, or David) and directly applies these poetic descriptions of holiness to holy bishops, confessors, and martyrs of the Catholic Church.

1. The Common of a Confessor Bishop (Statuit)

The most prominent use of these chapters is found in the Common of a Confessor Bishop (Mass Statuit ei Dominus), which is used on the feast days of many historically great popes, bishops, and saints (e.g., St. Norbert, St. Titus, St. Lawrence Justinian).

• The Introit: The Mass opens with Ecclesiasticus 45:30: "Státuit ei Dóminus testaméntum pacis, et príncipem fecit eum..." ("The Lord made to him a covenant of peace, and made him a prince; that the dignity of priesthood should be to him forever.").
• The Epistle (The Lesson): The reading for this Mass weaves together Ecclesiasticus 44:16–27 and 45:3–20. It begins with the iconic words: "Ecce sacérdos magnus, qui in diébus suis plácuit Deo..." ("Behold a great priest, who in his days pleased God, and was found just..."). It praises the saint for upholding the law of the Most High, serving the altar, and offering worthy incense. 
• The Gradual: Ecclesiasticus 44:16 and 44:20 are used right after the Epistle to reinforce the theme: "Behold a great priest... there was not any found like to him, who kept the law of the Most High." 

2. The Common of a Confessor Non-Bishop (Os Justi)

For holy men who were not bishops (such as monks, abbots, and lay confessors, like St. Francis Borgia or St. William Abbot), the liturgy looks to Ecclesiasticus 45:1–6 for its Epistle.

• The Epistle: This text praises the holy man as "Beloved of God and men: whose memory is in benediction." It describes how God made him "like the saints in glory," spoke to him out of a cloud, and gave him the "law of life and instruction." [1]

3. The Feast of the Holy Relics & Many Martyrs

• The Epistle for Holy Relics: On the Feast of the Holy Relics (celebrated in November), the Epistle uses Ecclesiasticus 44:10–15. This text praises the saints as "men of mercy, whose godly deeds have not failed." It explicitly honors their bodily remains: "Their bodies are buried in peace, and their name liveth unto generation and generation. Let the people show forth their wisdom and the church declare their praise." 
• The Introit for Many Martyrs: For certain feasts celebrating multiple martyrs (such as Sts. Primus and Felician), the Introit utilizes Ecclesiasticus 44:15, 14: "Sapiéntiam sanctórum narrent pópuli..." ("Let the people show forth the wisdom of the saints, and the Church declare their praise...").

4. Wisdom on the Vigil of an Apostle

On the vigils of certain Apostles (such as the Vigil of St. Andrew or St. James), the Epistle utilizes Ecclesiasticus 44 and 45 or selections from Chapter 51 (The Prayer of Jesus, Son of Sirach), comparing the foundations of the Old Covenant fathers to the architectural foundations laid down by Christ's chosen Apostles.