The Book of Sirach or Ecclesiasticus (not to be confused with the Book of Ecclesiastes) is a text contained in the in the LXX and the Catholic Bible but not longer accepted in the Hebrew Bible after Council of Jamnia like the other Deuterocanonical Books.
It was originally written in Hebrew in Jerusalem around 180 BC by "Joshua son of Sirah", then translated into Greek by his grandson shortly after 132 BC. It is the only Old Testament text whose author can be identified with certainty.
It is composed of 51 chapters with various wisdom sayings, a synthesis of traditional Jewish religion and common wisdom.
Contents[]
The Book of Sirach is so called from its author, who in 50,27 is presented as "Joshua, son of Sira". Following the ancient Latin translation, it is also indicated with the title of Ecclesiasticus ("book to be read in the assembly"), because the work was widely read in the ecclesiastical community, due to its rich wisdom teaching, addressed to every category of people and valid for the different situations of life. The book does not have a precise plan, but opens onto a broad horizon that embraces the many positive and negative aspects of human existence: friendship, death, avarice, creation and its elements, lending, government, women, the use of the tongue, oaths, adultery, freedom, children, health, wine, banquets, slaves, travel, intellectual and manual work. In its description, Sirach does not pose the anguished questions of Job, nor does it assume the provocative attitude of Ecclesiastes, but presents a serene vision of the world and of life, supported by the presence of God and the goodness of his providence.
Characteristics[]
In proposing his reflection, Sirach remains deeply rooted in the religious tradition of the fathers, seeing in the law of the Lord (the Torah) the foundation and the primary source of true wisdom, given to Israel (24,23-34). In this, the uniqueness of Israel also appears in relation to the Hellenistic culture, with which Judaism of the 3rd-2nd century BC had to confront itself. In chapters 44-50 the ancestors of Israel faithful to God are presented as exemplary witnesses of a humanity guided by wisdom, towards its full realization. Those, instead, who were not faithful, that is, who did not follow wisdom, are indicated as deserving of God's punishment and chastisement, which culminated in the destruction of Jerusalem and the Babylonian exile (47,19-25; 49,4-7). In the revelation of wisdom, which pitches its tent in Jerusalem, Christian reading sees the manifestation that God makes of himself to humanity in the incarnation of Jesus (24,1-22; John 1,1-18).