Interpretation of the book of wisdom of Jesus son of Sirach. Jesus, son of Sirach, book Son of Sirach

Jesus, son of Sirach

(Sire. 50:29). Two persons are known under this name: one is a writer of a famous priest books, and another, probably a translator of it into Greek language. The first lived in Jerusalem, probably during the time of the high priest Simon the Righteous (almost 300 years before R.H.). He wrote his book in Hebrew; but history does not tell us details about his life. From his book itself we see that, while still a youth, he asked God for wisdom and strove for it with all his heart. “And I inclined my ear and accepted it, and found in it many instructions for myself. I decided to follow it, and with purity I achieved it and acquired a good gain... I worked a little and found great peace for myself (Sire. 51:18,29,35). I worked not for myself alone, but for all who seek wisdom (Sire. 24:37, Sire. 33:17). And indeed, Book of Wisdom of Jesus son of Sirach, consisting of 51 chapters, with the inclusion of his prayer ( Ch. 51), contains the most excellent rules for various occasions, suitable for all ranks, conditions and ages. It was translated from Hebrew, in Egypt, into Greek, in the time of Ptolemy Euergetes, the grandson of Jesus son of Sirach, who had the same name. The first words of the book are: " All wisdom is from the Lord and remains with Him forever. (Sire. 1:1), the last ones: Do your work early and He will give your reward in due time. (Sire. 51:38).

Bible. Dilapidated and New Testaments. Sinoidal translation. Bible Encyclopedia. .

arch. Nikifor.

Jesus, son of Sirach 1891. See what “Jesus, son of Sirach” is in other dictionaries:

- writer of a teaching non-canonical book called Wisdom. According to the testimony of Blessed Jerome, it was called by the Jews Proverbs. In terms of its content, the book belongs to chochmic biblical literature, the main subject of which is... ... Complete Orthodox Theological Encyclopedic Dictionary This term has other meanings, see Jesus (meanings). Jesus is the name of several biblical

Jesus, Greek f ma (Iesus) Heb. named after Yeshua (the Lord is salvation): 1) I., son of Sirach, see Apocrypha; 2) I. Christ see Jesus Christ; 3) a Jewish Christian, nicknamed Justus, in his name Paul greets the church in Colossae (Col. 4:11). cm.… … Brockhaus Biblical Encyclopedia

The name of several biblical historical figures, Hellenized from Hebrew. Yehoshua, or Yeshua, in Ίησοΰς, which means savior. Of these, the most famous in the Old Testament are: 1) I. Joshua, the successor of Moses in governing the Jewish people. He… … encyclopedic Dictionary F. Brockhaus and I.A. Efron

NAMESLAVIE- a movement of worshipers of the name of God, which began in Russian. monk of Athos in 1909 1913 and found supporters in Russia. The polemics associated with I. found expression in the works of Russian. theologians and philosophers of the 20th century. Imyaslav disputes “Athos Troubles” 1909 1913 ... Orthodox Encyclopedia

JESUS, SON OF SYRACH, BOOK- [Book of Wisdom of Jesus, son of Sirach], in Orthodox Church refers to the non-canonical books of the Old Testament (included in the section of teaching books), in the Catholic. Churches to the Deuterocanonical (deuterocanonical), in Protestantism to the Old Testament apocrypha. By… … Orthodox Encyclopedia

JESUS ​​SON OF SYRACH, BOOK OF WISDOM- included in the section of the *Teaching Books of the OT, classified by the Church as *non-canonical. Contains a series of edifying instructions written in poetic language. form. Consists of 51 chapters. The Latin title of the book is Ecclesiasticus (not to be confused with *Ecclesiastes). Language … Bibliological dictionary

- (1844 1900), German philosopher who had a significant influence on Bulgakov’s work. Born on October 15, 1844 in the Prussian village of Röcken near the border with Saxony in the family of a Lutheran pastor. His father Karl Ludwig died when N.... ... Bulgakov Encyclopedia

ISAIAH THE PROPHET BOOK- the first in order canon. book included in the collection of *Great Prophets of the OT. Includes 66 chapters. Written predominantly in poetic form; thematically and stylistically I.p.K. is divided into 3 parts (chap. 1–39; 40–55; 56–66). Ancient full list books... ... Bibliological dictionary

JEREMIAH- [Heb. , ] (c. 645 BC. 1st half of the 6th century BC), 2nd of the great Old Testament prophets (mem. May 1), by origin from a priestly family. The author of Jeremiah the prophet book and, probably, some other biblical books associated with his name... ... Orthodox Encyclopedia

Book of Wisdom of Jesus, son of Sirach
Old Greek Σοφια Σιραχ
Julius Schnorr von Carolsfeld, Jesus son of Sirach
Original language	Hebrew
Actual author	Jesus Ben Sira
Actual creation time	around 170 BC e. (according to other opinions around 290 BC)
Genre	Educational books
Previous (Orthodoxy)	Book of Wisdom of Solomon
Next	Book of the prophet Isaiah
Book of Wisdom of Jesus, son of Sirach at Wikimedia Commons

“Alle Weissheit ist bey Gott dem Herrn...” (The Wisdom of Jesus son of Sirach, chapter one), unknown artist, 1654.

The translation into Greek, included in the Septuagint, was made by the author's grandson in Egypt in 132 BC. e. , according to another assumption - around 230 BC. e. .

Name

In the Greek copies of the biblical text (Alexandrian, Sinaitic, Ephraim the Syrian), the book is inscribed “The Wisdom of Jesus son of Sirach,” which name was transferred to the Slavic and Russian translations. In the Vatican list - “The Wisdom of Sirach”, in the Vulgate - “Liber Iesu filii Sirach, seu Ecclesiasticus” (not to be confused with “Liber Ecclesiastes”). The titles: “The Wisdom of Jesus, the son of Sirach” and “The Wisdom of Sirach” indicate the writer of the book ( ; ), and “Ecclesiasticus” - its instructive nature.

Author and dating

Unlike other deuterocanonical books, the writers of which remained unknown, the writer of this book calls himself the Jerusalemite Jesus, the son of a certain Sirach ( ; ). From the text of the book it is clear that he was a very educated (especially theologically) and experienced man, who traveled a lot and studied the morals of people.

Based on the text of the 50th chapter, it is assumed that the author of the book was a contemporary of the Jewish high priest Simon the First (Simon the Righteous), who lived under Ptolemy Lagas ca. 290 BC e. The writer's grandson and translator of his book from Hebrew into Greek supposedly lived under Euergetes I, who ruled c. 247 BC e., and made his translation of the book around 230 BC. e. According to E. G. Yunz, the book “reliably dates back to 190-180 BC.”

The meaning of the book in Christianity

Regardless of the book's non-canonical origins, general content Since ancient times, the latter has been considered deeply instructive for those seeking lessons in wisdom and piety. The Fathers of the Church often used the expressions of the wise son of Sirach as confirmation of their teaching thoughts. In Apostolic Canon 85, young men are advised to study “The Wisdom of the Much Learned Sirach.” In the 39th Easter Epistle of St. Athanasius of Alexandria, the book of the Wisdom of Jesus son of Sirach is assigned for instructive reading by the catechumens. St. John of Damascus calls it a “wonderful and very useful” book.

Martin Luther also attached great importance to the book, who wrote:

Book Research

The first complete interpretation of the Book of Wisdom of Jesus son of Sirach was compiled by Rabanus Maurus. In the 16th century the works of Jansenius appeared, in the 17th century - Cornelius and Lyapides.

On the interpretation of the book in the 19th century. Horowitz, Lesetre, Keel, Multon Knabenbauer, Levi worked. Processing the found passages of the Hebrew text of the book: Halevy, Smend, Touzard König, Strack, Peters.

Among Russian works of the 19th - early 20th centuries. a monograph by an unknown author “The Book of Wisdom of Jesus son of Sirachov in Russian translation with brief explanations” (St. Petersburg, 1860) and an article by A. P. Rozhdestvensky “The newly discovered Jewish text of the book of Jesus son of Sirachov and its significance for biblical science” (St. Petersburg, 1903 ) .

Hebrew text

Hebrew text of the book, lost by the 4th century AD. BC, was found thanks to an intensive search for biblical manuscripts and findings from biblical archaeology. Thus, in 1896, English researchers Agnes Lewis and Margaret Gibson found a leather scroll in the Cairo Geniza, identified by Solomon Schechter as the Hebrew text of the book of Jesus, son of Sirach. In 1963, fragments of the Hebrew text of this book were found during excavations at the Masada fortress. Also fragments of the Hebrew text of this book were found at Qumran.

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Preface 1 Much and great things have been given to us
through the law, prophets and others writers, 2 followed them,
what should be glorified for? people Israeli
for education and wisdom;
and not only the students themselves must become intelligent,
but also those outside [Palestine] diligently engaged in [writing]
can benefit by word and writing.
Therefore, my grandfather Jesus, more than others
indulging in the study of the law, the prophets and other paternal books
and having acquired sufficient skill in them,
I decided to write something myself,
pertaining to education and wisdom, 3 so that lovers of learning,
delving into this [book],
were even more successful in life under the law.
So, I ask you to read [this book] favorably and carefully
and have mercy on
that in some places we may have made mistakes while working 4 on the translation:
for what is read in Hebrew has a different meaning,
when it is translated into another language -
and not only this [book],
but even the law, prophecies and other books
have a significant difference in meaning if you read them in the original.
Arriving in Egypt in the thirty-eighth year under King Everget 5 [Ptolemy]
and having stayed there,
I found a significant difference in education
[between Palestinian and Egyptian Jews],
and considered it extremely necessary to apply diligence myself to
to translate this book.
A lot of sleepless work and knowledge 6

I put it at this time
to finish the book
and make it accessible to those
who, being in a foreign land, want to study
and adapt their morals to live according to the law.

Preface to the Greek translation available in the LXX and contained in the Slavic Bible

All wisdom is from the Lord
and remains with Him forever.
Sand of the seas and drops of rain
and who can number the days of eternity?
The height of the sky and the breadth of the earth,
who explores both the abyss and wisdom?
First of all, Wisdom occurred,
and the understanding of wisdom is from everlasting.
The source of wisdom is the word of the Most High God,
and her procession is eternal commandments.
To whom is the root of wisdom revealed?
and who has known its art?
One is wise, very terrible,
sitting on His throne, O Lord.
He produced it and saw and measured it and poured it out on all His works and on all flesh according to His gift,
and especially bestowed it on those who love Him.
The fear of the Lord is glory and honor,
and joy and a crown of joy.
The fear of the Lord will sweeten the heart and give joy
and joy and longevity.
He who fears the Lord will have good fortune in the end,
and on the day of his death he will receive a blessing.
The fear of the Lord is a gift from the Lord
and delivers on the paths of love.
Love for the Lord is glorious wisdom,
and whomever He pleases, He divides it according to His pleasure.

The beginning of wisdom is to fear God,

and with the faithful she is formed together in the womb.

Among people she established an eternal foundation for herself. Around 200 BC. the tradition of the Law merged with the tradition of the hakam sages. From now on, the scribes began to rely more on the Torah. This is reflected in the book. Wisdom written by a man named Jesus, son of Sirach (Heb. Yeshua Ben-Sir`a).

Although his Wisdom was not included in the Bible by the Jews, and the Church classified it as non-canonical writings, it was highly respected among Christians. St. Cyprian of Carthage even called it the “Church Book” - Ecclesiasticus. Under this name it is often found in Catholic publications (not to be confused with Ecclesiastes). The Holy Fathers saw in Wisdom a kind of guidance for Everyday life and an antidote to unhealthy daydreaming.

No biographical information has been preserved about Sirach. Jesus of Sirach is often referred to simply as Sirach for short.
. Apparently, he came from a noble Jerusalem family and spent his youth traveling, from where he learned a variety of knowledge. Perhaps he was familiar with ancient literature, but best of all he knew the Bible, which he had already read almost in full.

Wisdom also depicts the appearance of the author himself: a sober, reasonable person, benevolent to people. The last of the hakamas, he perfectly embodies the scribe-sage. He loves his literary work and places it above all professions. The law for him is the key to righteousness and right life

. Without knowledge of the Torah, a person becomes arrogant and thus plunges himself into innumerable troubles (Wis 10:7-9).

During the reign of Ptolemy VII, the grandson of Sirach came to Egypt, who noticed that the Alexandrian Jews did not know enough about the basics of their father’s religion. To help them, he decided to translate from Hebrew into Greek the book of his grandfather, which he considered the most suitable instruction in faith and life. He began his work in 132 (the preface he wrote was preserved in the Slavic translation). Sirach himself probably wrote around 190. Until the end of the 19th century, only Greek versions of the book were known. In 1896, Hebraist S. Schechter published information about a manuscript of the Hebrew text of Sirach found in Cairo. This find (published in 1899) not only brought biblical scholars closer to original text

book, but also made it possible to clarify many unclear places in the Greek translation.. The Wisdom of Jesus, son of Sirach, consists of poetic chapters, which are collected without a strict plan. She is amazingly versatile. This is a real encyclopedia of life: it talks about court customs and temple rituals, about trade and Holy Scripture, about medicine and raising children. It contains psalms that rise to the level of the best works of St. biblical poetry. However, the author is first and foremost a teacher of life. He preaches "knowledge"; but not scientific knowledge

, as the Greeks understood it, but a kind of “science of life”;

Sirach is a moralist who views human existence from a religious angle. He weighs his practical experience on the scales of the Law of God. Sirach says little about the future; he is focused on today. This distinguishes him and other hakams from prophets.

3. The doctrine of creation, the Wisdom of God and man
. Jesus Sirach lived in a turbulent and alarming era. That is why he most of all valued strength, inviolability, and constancy. He associated the immutability of everything created with faith in the Creator who is above the world:
According to the Lord's decree, His works were from the beginning,
and from the creation of them He divided their parts.

He has established His works forever,

and they began throughout their generations.

Wis 16:26-27

The dynamics of nature and history are little reflected in the book. It emphasizes, first of all, the immutability of the order of the Universe. The laws of the world for him are manifestations of the supreme Wisdom of Existence, which was discussed in the Book. Proverbs and Book. Job.
But Sirach is characterized by the identification of the Wisdom of God with the Law given to the Old Testament Church through Moses. The holy writer puts words into the mouth of Wisdom, from which it is clear that she and the Law are only different expressions of the one divine Will:
I came from the mouth of the Almighty,
and like a cloud covered the earth.
I have set the tabernacle on high,
and my throne is in the pillar of cloud.
I walked around the circle of heaven alone
and walked in the depths of the Abyss.
In the waves of the sea and all over the earth
and in every nation and tribe
I had possession.
Between all of them I was looking for peace,
and in whose inheritance shall I dwell.
Then the Creator of all commanded me,
and He who made me showed me a resting place
And he said, Settle in Jacob
and receive the inheritance in Israel.
Before the century began He made me,
and I will never die.

I served before Him in the holy tabernacle, and so she established herself in Zion. Here, for the first time in Old Testament writing, the idea of ​​human freedom and responsibility is so clearly expressed.

4. Doctrine of Sin. In the Wisdom of Sirach one cannot find a developed theological doctrine of original sin; in that era, Old Testament thought was only approaching this idea. (The doctrine of original sin will be revealed in its entirety only in the writings of the Apostle Paul.) However, Jesus the son of Sirach already knows that sin had a beginning and connects it with the story of Book. Genesis (Sir 25:27). Unlike his contemporaries - the Greek moralists - the sage does not believe that " natural man

" - a being who is virtuous by nature. He knows too well the power of evil in the human soul:
Flee from sin as from the face of a serpent;
for if you approach him, he will bite you.
His teeth are like the teeth of a lion,

who kill the souls of people. In other words, even the impact dark forces

does not relieve people of moral responsibility for their actions. 5. The image of a virtuous person , inscribed in the Book. Sirach bears the stamp of Old Testament limitations. This is a zealous head of the family, a loving husband, a strict father, a man who is not quick to speak, who always thinks about his decisions. He does not pursue wealth, but is not alien to the joys of life. He is fair, kind, polite and prudent, never cheats this word

and is ready to help those in need at any time. Sirach considers friendship one of the greatest blessings in life. Who found it good friend

- found a treasure. On the contrary, one must not enter into fellowship with the wicked (Wis. 12:13).

In some places the ethics of the book almost approaches the gospel. Rising above the legal tit-for-tat, he says:
Forgive your neighbor's offense,

and then through your prayer your sins will be forgiven.

Wis 28:2

A righteous person strengthens his moral spirit and joy of life by faith in God. But external piety without goodness and truth is blasphemy. In this, Sirach is a worthy successor to the prophets, whose books he honored and studied:
Do not say: “He will look upon the multitude of my gifts,
and when I bring them to the Most High God, He will accept”...
Who makes a sacrifice from unrighteous acquisition,
that offering is mocking,

and the gifts of the wicked are not acceptable. Wis 7:9;

Pres 34:18

A mortal, Sirach teaches, cannot be equal to Jehovah, he must thank Him for the life that has been given to him; and if it is short, then such is the will of heaven. The more a person cognizes the greatness of the Creator, the less he feels entitled to make demands on Him. Walking through life, enjoying its gifts, working for himself and others, fulfilling the Law of God, a person finds a source of consolation in the contemplation of the Glory of Being.. Unlike other hakams, Sirach is not limited to just thinking about God and life. He also talks about the appearance of the Lord in history. However, this is primarily the story of the biblical people who received the light of Wisdom from God. Sirach severely condemns the inhabitants of Palestine who find themselves in the grip of paganism: the Edomites, Philistines and Samaritans, who, according to him, are not a people at all. Thus, the writer asserts himself as a professor of strict Judaism.

In the doxology to the “fathers” (Wis 44-50), Jesus, the son of Sirach, speaks of the great men of antiquity who lived according to reason and the Law and to whom God revealed His will. They are buried in the world, but their names live on for generations. These are the forefathers of mankind, patriarchs and pious kings, prophets and teachers of Israel. To each of them Sirach gives brief description and ends the procession of saints Old Testament Simon the Righteous, High Priest of Jerusalem Simon lived about 200 BC.. But the book says nothing about the future, about the Messiah. The sage only believes that the time will come when the pagans will know the true God. He prays:

Speed ​​up time and remember the oath,
and let them proclaim Your great deeds...
Hear, O Lord, the prayer of Your servants,
by the blessing of Aaron, concerning Thy people;
And all who live on earth will know
that You are the Lord, the God of ages.

Wis 36:9, Wis 36:18-19

In an era when the Church of the Old Testament faced severe trials, it needed teachers like Jesus, the son of Sirach. Bypassing eschatology and messianism, Sirach teaches people to live in everyday life, focusing on common sense and the Law of God. His instructions embodied that side of religious ethics that fostered the integrity of the soul, fortitude and moral purity.

Review questions

1. Who was the author of the book?
2. What language is it written in and who translated it into Greek?
3. What features characterize the book? Siraha?
4. What is Sirach's teaching about creation, Wisdom and man?
5. How did Sirach understand the sinfulness of man?
6. What are the characteristics of a righteous man, according to Sirach?
7. How does this book relate to St. history, eschatology and messianism?

[The Book of Wisdom of Jesus, son of Sirach], in the Orthodox Church refers to the non-canonical books of the Old Testament (included in the section of teaching books), in the Catholic Church. Churches - to the Deuterocanonical (deuterocanonical), in Protestantism - to the Old Testament apocrypha. Apparently, it was never included in the Jewish canon, although quotations from it are sometimes found in rabbinic sources (for example, in Bereshit Rabba. 91. 3; Kohelet Rabba. 7. 19).

Title and place in the canon

In Codex Vatican I., p. S., k. is called Σοφία Σειράχ (Greek - Wisdom of Sirach), in the Sinai, Alexandrian and other codes - Σοφία ᾿Ιησοῦ Υἱοῦ Σιράχ (Wisdom of Jesus, son of Sirach). Known for the Hebrew titles: (Book of Ben Sira), (Proverbs of the son of Sirach), (Wisdom of the son of Sirach). In the West In addition to the names Sirach and Liber Iesu filii Sirach, the church received the name Ecclesiasticus (Church; for the first time in Cypr. Carth. Test. adv. Jud. II 1), because, despite the fact that the book was not included in the canon, it was used in Churches. Greek a version of the book was used for moral instruction quite early (Ap. 85; Athanas. Alex. Ep. pasch. 39).

Text

Original

In the preface to the Greek. The translation of the book says that Jesus, the son of Sirach, originally wrote it in Hebrew. In 1896, fragments of Hebrew were found in the Cairo Geniza. text I., p. S., book (more than half of the book), dating from the 11th-12th centuries. In 1931, several more fragments were discovered: among the manuscripts of the Jewish Theological Seminary of America (22.22 - 23.9 and 32.16 - 34.1; textual scholars attribute the fragments to manuscript E), in Qumran (2Q18, 11Qpsa; Sir 51. 13 ff.) and in Masada (39. 27 - 44. 17). The manuscripts found were published by: Peters N., ed.

Liber Iesu filii Sirach sive Ecclesiasticus Hebraice: Secundum codices nuper repertos vocalibus adornatus addita versione latina cum glossario Hebraico-Latino. Friburgi Brisgoviae, 1905; Sanders J. A., ed.

The text of manuscripts type B, E, F and a fragment from Masada are divided into 2 columns. In Manuscript B, variations of the text are given in the margins, sometimes with corrections written directly above the erroneous words. Some notes are in Persian, which may indicate the origin of the manuscript. The text of the Genizah manuscripts has long been considered medieval. translation from Syriac or Greek, to the present day. At the time, most researchers are unanimous that Hebrew is the original language. In some cases, we can still talk about correcting the Hebrew. text according to sire. translation of the Peshitta (Di Lella. 1966. P. 111). Qumran fragments I., p. S., K., based on paleographic features, date back to the Hasmonean-Herodian period (2nd half of the 1st century BC - Wagner. 1999. S. 55), although certain Hebrew words from I., p. S., k. are found only in Talmudic Hebrew (Dihi H. Amoraic Hebrew in the Light of Ben Sira's Linguistic Innovations // Conservatism and Innovation in the Hebrew Language of the Hellenistic Period. Leiden, 2008. P. 17).

Ancient translations

I. The Septuagint contains a translation of I., p. S., k., made for Egypt. Jews by the grandson of Jesus Sirach “in the thirty-eighth year under King Everget.” Everything is Greek. manuscripts I., p. S., k. apparently go back to one prototype, since a distortion of the text is found in the manuscripts: passage 30. 25 - 33. 13a, according to the general opinion of interpreters, should have been located between 36. 16a and 16b. This error is not in the ed. Complutensian polyglot (the text of I., S.S., K. was corrected by the editors), as well as in Slav., Lat. and Armenian manuscripts. In some Greek There are inserts in the manuscripts (see, for example, 16.10; 17.5; 24.20). A. Schlatter (Schlatter. 1897) believed that they were made by one person and are similar to quotes given by the Jewish writer Aristobulus (2nd century BC). R. Smend (Smend. 1906) believed that these inserts were taken from other Greek. translation, closer to the Hebrew. text and not performed by Sirach.

The main witnesses of the Greek glossed text are manuscripts No. 248 (ed.: Ecclesiasticus: The Greek Text of Codex 248 / Ed. by with a Textual Comment. and Prolegomena by J. H. A. Hart. Camb., 1909; the text of the Complutensian polyglot is based on this text; refers to the Lucian recension of the Septuagint), minuscules 70 and 106, uncial 23 and Codex Sinaiticus. In Greek translation I., p. S., K. have many Hebraisms that reflect the features of the Egyptian dialect. Jews (Rozhdestvensky. 1911. P. 73). Sometimes the translation is clearly erroneous (for example, in Sir 49.11 - “Job” is translated as ἐχθρῶν - “enemies”: obviously, the translator confused and - “enemy”; in 50.26 instead of Hebrew - “Seir” there is Σαμαρεῖας - “ Samaria").

Of great importance for the history of the text are quotations in the writings of Clement of Alexandria and St. John Chrysostom (the latter refer to Lucian's version). Greek version contains 273 hapax legomena (Wagner. 1999. S. 5).

II. The Old Latin translation was made from Greek. text and later included blzh. Jerome of Stridon to the Vulgate without changes. The translation contains additions that are not in the Greek. the original, and is often very free (for example, in Sir 3. 1, “filii sapientiae, ecclesia iustorum et nation illorum obaudientia et dilectio” is inserted, so the Greek 3. 1 corresponds to 3. 2 of the Vulgate). Important for the history of lat. The text is considered to be quotations contained in the works of St. Cyprian of Carthage and Blessed. Augustine (Ziegler. 1962. S. 16).

III. Syriac translations. The Syro-Palestinian translation was made from the Greek. the original, which apparently belonged to Lucian's edition of the LXX (Sir 45. 25-46. 8th ed.: Schulthess Fr., ed. Christlich-Palästinische Fragmente aus der Omajjaden-Moschee zu Damaskus. B., 1905. S. 39-40; Sir 12. 18; 13. 3-4a, 7: D ü nsing H. Christlich-palästinisch-aramäische Texte und Gött., 1906. S. 126).

Syro-hexaplar (from the Greek text presented in Origen's Hexaplars) translation made by Bishop. Paul Telsky in 617, known from an 8th century manuscript. Literally follows the Greek. hexaplar text of Origen (ed.: Codex Syro-Hexaplaris Ambrosianus photolithographice / Ed. A. M. Ceriani. Mediolani, 1874. (Monumenta sacra et profana; 7)).

The translation of the Peshitta was done from Hebrew. original, contains certain additions (for example: in Sir 10. 6; 18. 22; 22. 22, etc.) and omissions (for example, 17. 24; 20. 28, etc.), due, in particular , the translator’s desire to smooth out difficult places. It cannot be ruled out that the Heb. original in in this case could have been damaged. Perhaps the translator used Greek along with Hebrew. the text or later translation was corrected into Greek. text (in particular, passage 43. 1-10 was most likely copied from the syro-hexaplar translation: Toy C. H., Lé ​​vi I. Sirach, the Wisdom of Jesus the Son of // Jewish Encyclopaedia. N. Y.; L., 1905. Vol . eleven).

This translation contains traces of the influence of exegetical traditions: Jewish (for example, in Sir 18.10 (in synodal translation this place in 19. 8) instead of “so short are its years in the day of eternity” it is said: “thousands of years in this world are not like a few days of eternity,” which can be explained by the influence of the treatise “Pirke Avot”, cf.: Avot. 4.22: “better is one hour of spiritual bliss in the coming age than the whole life in this world”; in 36.18 (in the synodal translation this place is in 37.14) the typically rabbinic phrase “place of Your Shekinah” is used, cf. synodal translation: “place of Thy rest”) and Christian (for example, the words in Sir 17. 27-28 are omitted that the dead cannot praise the Lord (in the synodal translation this is in 18. 24-25); according to V. van Peursen, this omission can be explained by the influence of Christian eschatology - Peursen W., van. The Peshitta of Ben Sira: Jewish and/or Christian? // Aramaic Studies L., 2004. Vol. ). The translation was first published as part of the London Polyglot (Lagarde P. A., de. Libri Veteris Testamenti apocryphi syriace. L., 1861. P. 2-51).

IV. Coptic translations. Several are known. fragments of translations into dialects: into Bokhair (Sir 1. 1-30; 2. 1-9; 4. 20 - 5. 2; 12. 13-13. 1; 22. 7-18; 23. 7-14; 24 1-11; ed.: Burmester O. H. E. The Bohairic Pericopae of Wisdom and Sirach // Biblica. R., 1934. Vol. 15. P. 451-465) and Fayyum (Sir 22. 16 - 23. 6; ed. : Bouriant U. Les papyrus d "Akhmim // Mémoires publiés par les members de la mission archéologique française au Caire / sous la dir. de M. Maspero. P., 1885. T. 1. Fasc. 2. P. 255) The text in the Said dialect has been preserved almost completely (ed.: Lagarde P., de. Aegyptiaca. Gött., 1883. S. 107-206).

V. The Ethiopian translation is free, often approaching paraphrase. The translators did not speak Greek well enough. tongue. Researchers admit the influence of the Peshitta (Herkenne H. J. J. De Veteris Latinae Ecclisiastici: cap. I-XLIII. Praef. Lpz., 1899. P. 33-38; ed.: Dillmann A. Veteris Testamenti Aethiopici tomus quintus, quo continentur libri apocryphi. B. , 1894). In some manuscripts the sequence of presentation is broken.

VI. Armenian translations. Early and late (of worse quality) are known. The second appeared after the loss of the first. Both translations are quite close to the Greek. text; there are several inserts. Both versions lack a prologue. The influence of the Peshitta cannot be excluded (ed.: Cox C. E. Scripfures of the Old and the New Tesfament: / Ed. by H. Zohrapian. Delmar (N.Y.), 1984; version in which passages of Sir 43.22a are missing; 44. 8a, 12a, 17cd, 20d; 45.12c; 46. ​​1-2, was published in the railway. Sion. 1927. Vol. 1. P. 246-250).

VII. The Arabic translation was most likely made with sire. translation of the Peshitta, after. corrected in Greek text. One of the Sinai manuscripts contains Arabic. translation I., p. S., book from Greek (rkp. 155). For the first time an Arab. translation from Syriac was published as part of the London and Paris polyglots. Translation from Greek published in: The Wisdom of Jesus Ben Sirach (Sinai arab. 155. LXth-Xth Cent.) / Transl. R. M. Frank. Louvain, 1974.

VIII. The Church Slavonic translation is close to the Greek. the text contained in the Vatican Codex; The sequence of presentation may have been later corrected according to Lat. versions. There are errors: for example, in Sir 7.13 the word ἐνδελεχισμός was translated as “army”, later corrected in the Elizabethan Bible (as “increase”); in 10.5 the translator confused εὐοδία (good procession) with εὐωδία (fragrance), then the error was also corrected. The translation language is archaic (Evseev I. E. The Book of the Prophet Daniel in the Old Slavic translation. M., 1905. P. 32); perhaps it was made by disciples of Saints Cyril and Methodius or even by Saints himself. Methodius (Rozhdestvensky. 1911. P. 84). In 1717-1718 By decree of Peter I, the translation was corrected into Greek. text by Sophronius Likhud, Theophylact Lopatinsky and others. Corrections taken into account in the Elizabethan Bible of 1751.

Russian translation

first published in 1859 by bishop. Revelsky Agafangel (Solovyov) (without attribution; 1859, 1860). Afterwards was corrected taking into account the comments of St. Philaret of Moscow. The author also used Lat., Arabic. and sire. translations. The Synodal translation follows the translation of the bishop. Agafangel, but more close to the Greek. text.

Authorship and dating

The author of the prologue to the book, the grandson of Jesus, son of Sirach, a native of Jerusalem, reports that his grandfather, who studied St. Scripture, wrote a book in Hebrew for instruction in the Law of Moses. The author of the prologue, having arrived in Egypt (apparently in Alexandria), decided to translate the book into Greek. language. This happened in the 38th year of the reign of King Euergetes (apparently, this means Ptolemy VIII Physcon Euergetes II (170-117 BC; if we accept the view of researchers, according to the cut in 170-117 BC) 164 he was a co-ruler of Ptolemy VI, and his own reign occurred in 145-116), that is, in 132 BC. At the end of the book, the high priest Simon is mentioned, as a rule, it is believed that this is Simon; II, who died in 196 BC, but the text does not mention the struggle for power after his death and the persecution of the Jews by King Antiochus IV Epiphanes (168 BC). , that this refers to the high priest Simon I (who held this position in 310-291 or 300-270 BC - cf.: Mulder. 2003. P. 345), and then the creation of the book should be attributed to the beginning. III century BC (see, for example: Gigot F. Ecclesiasticus // The Catholic Encyclopedia. 1909. Vol. 5).

Structure

The book is a collection of sayings dedicated to various aspects of human life. Due to the variety of litas used. forms (speeches, teachings, hymns, prayers) and themes (almost all spheres of life are affected), it seems that the text does not have a clear compositional plan. Sometimes places where speech is spoken in the 1st person are chosen as structuring elements. For example, And Marbök highlights the following passages (in some cases, the indicated verses are given according to editions in which the division into verses differs from the Russian synodal translation): Sir 16. 24-25; 22.27 (in the synodal translation of Art. 29) - 23.6; 24.30-33 (in the synodal translation - verses 32-37); 33. 15-17; 50.27; 51. 1-22, 25, 27 (Zenger. 2008. P. 532).

A number of interpreters suggest dividing the book into 3 parts (Mulder. 2003. P. 287).

1st part: Sir 1. 1 - 23. 27, in which structuring elements are distinguished: 1. 1-10 - the source and goal of the path to seeking wisdom; 1. 11-28 (in the synodal translation up to v. 30) - glorification of the fear of God as the path to wisdom; 4. 12-22; 6. 18-37; 14.21 - 15.10 - sayings about the works of one who strives for wisdom, and the reward for this; 22.31 - 23.19 - prayer for proper speech and feelings. The utterances of the 2nd part (Sir 24.1 - 42.14) are organized into a whole by the following elements: 24.1-22(24) - introduction: praise of Wisdom herself about her path: about the “coming from the mouth” of God, about the presence in created world, in the history of Israel and in Jerusalem, 24. 23-29 (in the synodal translation - verses 25-31) - blessing of Wisdom as the law, 24. 30-34 - autobiographical note: the action of wisdom in the sage (Zenger. 2008. With 532). The 3rd part (Sir 42.15 - 51.30 (in the synodal translation - up to v. 38)) contains praise to the Creator and His creation, praise to the fathers, 3 songs of praise and a conclusion.

A more reliable criterion for identifying certain parts of I., p. S., k. are considered to be the subtitles contained in some manuscripts: 20. 27 (“words of parables”), 23. 6 (“instruction for the mouth”), 24. 1 (“praise of wisdom”), 30. 1 (“about children "), 30.16 (“about food”), 44.1 (“hymn to the fathers”), 51.1 (“prayer of Jesus, son of Sirach”). In most manuscripts (and in the Synodal translation) these subtitles are absent and are considered by many researchers to be later interpolations (Mulder. 2003. P. 33). O. Mulder offers 2 structure options. The 1st is based on “autobiographical passages”: Sir 1. 1 - 23. 27; 24.1 - 33.18; 33.19 - 39.12; 39.13 - 42.14; 42. 15 - 51. 30 (Mulder. 2003. P. 37); 2nd - on “statements about wisdom”: 1. 1 - 13. 25 (search for wisdom), 14. 1 - 23. 27 (discovery of wisdom), 24. 1 - 33. 18 (the meaning of wisdom for personal existence), 33. 19 - 39. 12 (functions of wisdom in society), 39. 13 - 42. 14 (wisdom about good and evil, about life and death) and 42. 15 - 51. 30 (praise to the Creator and His creation, praise and 3 hymns to fathers) (Ibid. P. 47).

Some researchers highlight later inserts in the book: 44. 15 (about Enoch), 48. 9-11 (about Elijah) and 49. 16-18 (about Adam and other forefathers) (Mack. 1985. P. 199 ).

Creator and Wisdom of God

Theology I., p. S., k. close in plural. Topics for theology of the Book of Proverbs of Solomon. God is the Creator and Provider of the whole world (Sir 17. 1-17; 18. 1-14; 42. 15-43) and human life(2.10), He assigned to each his own path “according to His omniscience” (33.7-14, especially v. 11).

The central place in theology of I., p. S., K. occupies a teaching about the Wisdom of God, in many ways similar to the teaching of the Book of Proverbs of Solomon (cf.: Proverbs 1. 20-33; 8-9). The wisdom of God eternally abides with the Lord (Sir 1. 1; v. 4: came “first of all”) and testifies to itself in the deeds of the Lord. Wisdom herself says about the Lord: “Before the world began, He made me, and I will never end” (24.10). The Lord “poured it out upon all His works” (1.9); it “came out of the mouth of the Most High” (24.3) and can be known in nature (14.21 - 15.10; 24).

Wisdom reveals to man the laws of the universe: “I show you a well-thought-out teaching and convey accurate knowledge. According to the determination of the Lord, His works were from the beginning, and from their creation He divided their parts. He established His works forever, and their beginnings throughout their generations” (16.25-27).

Law and wisdom of man

A person's wisdom is manifested in his faith in God and submission to God. The beginning and end of all human wisdom is the fear of God (Sir 1. 11-28). In the history of the economy, Wisdom is revealed as the law given to the people of God (24.8-9), observance of which is identified by the author with the fear of God. Hence the author’s constant call to fulfill the commandments. The Wisdom revealed in creation and the law given in the Sinai Revelation are only different expressions of the one Divine will (24. 3-11). Wisdom, which abided “throughout all the earth and in every people and nation” (24. 6-7), “took root” in the people of God and has special power in Jerusalem, “in the inheritance of the Lord” (24. 12-13).

If nature is subordinate to the rules of Wisdom, then man has freedom of choice and is responsible for his actions. “He created man from the beginning and left him in the hand of his will. If you want, you will keep the commandments and maintain pleasing fidelity... Life and death are before man, and whatever he desires, that will be given to him” (15. 14-15, 17).

Moral instructions

A significant part of the book consists of instructions from Jesus Sirach on how a truly wise person should act in various situations: in joy and sorrow, when healthy and when sick, in poverty and wealth; instructions are given on how to treat friends, enemies, kind and evil people, to wife and children, to elders and younger ones.

The author's attention is primarily focused on the family. The basis for the well-being and happiness of a family, according to Jesus Sirach, is the reasonable and God-fearing behavior of its head. Therefore, when giving advice and instructions, the author turns first of all to the father of the family. Family members are absolutely required to submit completely to the head of the family. Parents, especially the father, must take care of raising their children: in sons, first of all, it is necessary to instill obedience and respect (Sir 30. 1-13), in daughters - chastity (42. 10-11). There is no point in rejoicing over “many worthless children,” because “better is one righteous man than a thousand sinners” (16. 1-5). Husband and wife must live in harmony with each other (25.2). A faithful and bashful wife is the highest reward for her husband, his “happy lot” (26.3), “the support of his peace of mind” (36.26; cf.: 7.21; 26.1-4, 16-23; 36. 23-29); an evil, shameless drunkard, on the contrary, is disgusting and unbearable for the whole family (25. 15-29; 26. 7-10). The slave must be kept in strictness, but not too burdened and treated “as with a brother” (33. 25-33).

The author warns against communicating with bad people(11.29-34; 13.1-11), one should not perform good deeds for them, for the consequence will only be “deep evil” (12.4-7; especially v. 6). On the contrary, true friends are great value(6. 1-17; 19. 13-18; 22. 21-30; 27. 16-23; 37. 1-9). When communicating with rich and powerful people, you should be careful (13. 12-14), and with others you should remain modest in everything (31. 13-32. 14). Lecherous women should be avoided (9. 3-11; cf.: 42. 12-14).

The sage calls for patience in trials (2. 1-18), to have meekness and humility (3. 17-29), to forgive offenses to neighbors (“... then through your prayer your sins will be forgiven” - 28. 2), to abstain from quarrels and conflicts even with bad people (8.1-14; 28.9-14), avoid jealousy (9.1-2), envy (9.14; 14.8-10), pride (10.7- 21), not to show unnecessary attention to a person’s appearance (11. 1-4), not to rely only on earthly wealth (5. 1-10), to be merciful to the poor (4. 1-6; 29).

The sage castigates other vices that are not appropriate for a virtuous person: drunkenness (19.1-3), gluttony, talkativeness (19.6-10), secret anger (20.1-3; “it is much better to expose”), laziness ( 22.1-2), fornication and adultery (23.20-36), hypocrisy (27.24-32), malice and vindictiveness (28.1-6; “the vengeful will receive vengeance from the Lord” - 28.1).

Health is, of course, greater happiness than wealth, since the latter is short-lived and gives a person much more trouble and anxiety than pleasure (30. 14-31. 12). The one who received wealth, but withstood the temptation of gold and remained blameless (31.10) deserves praise. It is necessary to honor doctors, because their knowledge is from God, although the main thing in healing is prayer to God (38. 1-15).

Only one who keeps the law and keeps the commandments can “offer the sacrifice of salvation” (35.1), and “the Lord does not take pleasure in the “sacrifices of the wicked”, offered “from unrighteous acquisition” (36.18) (cf.: 34. 18-26).

Jesus Sirach severely condemns the inhabitants of Palestine who have fallen into paganism: the Edomites, Philistines and Samaritans (51.28).

The image of the Old Testament righteous

As examples, Jesus Sirach cites the righteous people of antiquity (44.1 - 50.26), who lived according to reason and law and whom God revealed His will. These are the forefathers of mankind, patriarchs and pious kings, prophets and teachers of Israel - from Adam to the high priest Simon, son of Onias.

The sage believes that the time will come when all nations will know the true God. He prays: “Hurry up the time and remember the oath, and let Your great deeds be announced... Hear, O Lord, the prayer of Your servants, with the blessing of Aaron, for Your people, and all who live on earth will know that You are the Lord, God centuries" (36.9, 18-19).

Connection with other books of the OT

In I., p. S., K. there are quite a lot of parallel themes (for example, the Wisdom of God, the fear of God, praise for a virtuous wife) and specific instructions (for example: Sir 30. 1 and Proverbs 29. 15) with the Book of Proverbs of Solomon. This is explained by the common historical and cultural background and the belonging of both books to the same genre. Nevertheless, in the Book of Proverbs of Solomon, in contrast to I., p. S., there are many more examples of antithetical parallelism.

The similarities are also obvious in the composition of both books. Solomon's parables begin with praise of man's wisdom (Proverbs 1.1, 3) and end with an acrostic song about a virtuous wife (Proverbs 31.10-31); I., p. S., k. also begins with the praise of Wisdom and ends with a hymn in honor of the righteous of the Old Testament. In addition, Jesus, the son of Sirach, like the author of Proverbs, expresses his thoughts in the form of aphorisms, comparisons, and riddles.

Some interpreters believe that I., p. S., the book contains a polemic with the Book of Ecclesiastes (Marböck. 1997. P. 281), although along with examples that possibly confirm this position (cf.: Sir 31. 3-4 and Eccl. 5. 12, 14-16), much testifies to the closeness of these books (Sir 37.26 and Eccl. 12.9-10; Sir 11.26 and Eccl. 12.13-14).

Parallels with I., p. S., k. are also noted in the Book of Wisdom of Solomon (for example: Sir 16. 1-5; Wis 4. 1-6), although most of the Book of Wisdom consists of a lengthy narrative about the Wisdom of God, while specific moral instructions, unlike I., p. S., k. take up significantly less space. This feature is usually explained by the fact that the Book of Wisdom underwent greater Hellenistic influence than I., p. S., k.

I., p. S., k. in the exegetical literature of the early Church

Influence I., p. S., k. on NZ, with the exception of several. controversial allusions are practically not found (Gilbert. 1994. Sp. 888-889). Researchers see a number of places dependent on I., s. S., k., in “Didache”, eg: Didache. 1. 6 (Sir 12. 1, the text may depend on the Greek translation of I., s. S., k., made in the middle of the 1st century AD in Palestine, which differed from the translation , presented in the Byzantine uncials of the 4th-5th centuries); Didache. 4.5 (Sir 4.25). An allusion to Sir 18.30 may be present in the “Shepherd” of Hermas (Herm. Pastor. III 7.3).

In the 2nd-3rd centuries, before the appearance of authoritative canonical lists, some authors quote I., p. S., k. (eg: Tertull. Adv. gnost. 7. 1 // CCSL. 2. P. 1081), including as Priest. Scripture, for example, Clement of Alexandria (Clem. Alex. Strom. VII 105. 1; I dem. Paed. I 68. 3; II 46; I., pp. S., book quoted 60 times), St. Cyprian of Carthage (eg: Cypr. Carth. De mort. 9; approx. 30 quotations). Origen in his later works quotes the book, indicating, therefore, its authority as Holy. Scriptures (Orig. In Gen. hom. 12.5; In Ier. Hom. 16.6; Contr. Cels. 7.12; 8.50; etc.).

In the 4th century. as a priest Scriptures I., p. S., K. is sometimes quoted by Lactantius (Lact. Div. inst. 4. 8 - Sir 24. 5-7 (in the Old Latin version), attributes the text to Solomon) and Eusebius of Caesarea (for example: Euseb. Vita Const. I 11 . 2; Praep. XII. 1; I., p. S., K. in apologetic works use lat. authors: Mari Victorinus (Mar. Vict. Adv. Ar. 4. 18 (Sir 1. 1, 4ab); 1. 10; 3. 8 (Sir 24. 5a)), Hilar. Pict. In Ps. 140. 5 (Sir 28. 24); 51. 15 (Sir 21. 26a, attributing this verse to the “prophet”);

St. Cyril of Jerusalem, who did not recognize I., p. S., canonical, twice in his works refers to passages from it, without, however, indicating the source (Cyr. Hieros. Cathech. 11.19 (Sir 3.22a); 6.4 (Sir 3.21-22a) ). St. Athanasius of Alexandria did not include the book in the canonical list; recognizing it, however, as useful for new Christians, he quotes it more than once (for example, Athanas. Alex. Apol. contr. ar. 1.66 (Sir 30.4ab)); researchers note 17 citations (Gilbert. 1994. Sp. 893).

St. Epiphanius of Cyprus also did not include I., p. S., to the canon (Epiph. De mensur. et pond. 4 // PG. 43. Col. 244), although later he called it controversial (Idem. Adv. haer. LXXVI 22. 5) and even repeatedly cited the words “wise Sirach” (Ibid. LXIV 18.4 (Sir 10.11ab) as Scripture - Idem. Ancor. 12.4 (Sir 3.22ab, 21ab); Idem. Adv. haer. XXXIII 8.5 (Sir 13 .16ab)).

Didimus the Blind has approx. 85 quotes from I., p. S., k. (Did. Alex. In Ps. 21. 27 (Sir 24. 21 as “The Wisdom of Sirach”)), once he calls the quotation “The Divine Word” (Idem. In Gen. 8. 7 (Sir 2 . 1)), several. times - “Scripture” (Idem. In Ps. 207. 22 (Sir 4. 21ab); 144. 32 (Sir 11. 27a); 82. 18 (Sir 25. 11a); etc.).

From Syrian authors I., p. S., k., perhaps, quotes only Aphraat (14 times in “Demonstrationes”, the text of the quotations depends on the Peshitta; 8 of them are from Sir 44-48; quotations are given from memory - Gilbert. 1994. Sp. 894). In the Apostolic Constitutions there are 6 quotations from the book, among them Sir 4.31ab (Const. Ap. VII 12.1). One of the canons speaks of the 5 “books of Solomon,” emphasizing the usefulness of the book “The Wisdom of the Learned Sirach” (Const. Ap. VIII 47.85).

From the east authors early V century most often I., p. S., K. uses St. John Chrysostom (about 300 direct quotes or allusions to I., s. S., k.), who sometimes refers to it as Scripture (Ioan. Chrysost. In Act. 29. 4; In Eph. 4. 20 // PG. 62. Col. 35, 137-138; Among the Western Authors of this time most often use the book of St. Ambrose of Milan (about 120 quotations), also repeatedly calling it “Scripture” (for example: Ambros. Mediol. De offic. I 2. 5 (Sir 20. 7a); Idem. Exam. IV 8. 31 (Sir 27. 11b); Idem. In Ps 118. 22. 20 (Sir 28. 24-25);

Blzh. Jerome of Stridonsky, during the period of creating the translation of the Vulgate, denied the canonicity of I., p. S., k., classifying it as apocrypha, although he recognized the benefits of reading it in instructions. However, in later works he was already inclined to recognize the authority of this book, citing certain quotations, including as Scripture (Hieron. Ep. 108. 21. 3 (Sir 13. 2a); 118. 1. 3 ( Sir 22.6); Idem. In Is. 3. 12 (Sir 11. 28); Among the “church books,” that is, those that are read in the Church, but cannot be used to strengthen the faith, I., p. S., attributed to Rufinus of Aquileia (Rufin. Comm. in Symb. Apost. 35-36).

I., p. S., K. often quotes the blzh. Augustine, including in dogmatic works. In his opinion, this book, like the Book of Wisdom of Solomon, should be classified as prophetic texts (inter propheticos - Aug. De doctr. christ. II 8. 13). Homilies 39 and 41 bl. Augustine dedicated verses to Sir 5.8-9 (Old Latvian version), which, apparently, were read during the liturgy. The same apparently applies to Sir 10.14 (old Latin version) (I dem. In Ps. 37.8). Several verses from Chapter 24 are quoted once. (I dem. De civ. Dei. 13. 24 (Sir 24. 5 (3a LXX)); Idem. In Ps. 61. 18 (Sir 24. 6 (3b LXX)); 85. 24 (Sir 24. 29 ); and etc.). Sir 24.5a (3a LXX: “I came out of the mouth of the Most High and, like a cloud, covered the earth”) Blessed. Augustine understands Christologically (Idem. De Trinit. I 6. 10; IV 20. 28). Likewise Sir 36 (33 LXX). He considers 1-4 as a prophecy fulfilled in Christ (I dem. De civ. Dei. 17. 20).

Often I., p. S., K. quotes St. Cyril of Alexandria, who calls it “Divine Scripture” (eg: Cyr. Alex. Ad Theodosium. 2). Theodore of Mopsuestia denies the canonicity of the book. Theodoret of Cyrus, on the contrary, quotes it, for example. Sir 2. 10b, and attributed to the “prophet” (Theodoret. In Dan. 1. 9).

In Rome I., p. S., K. believed Priest. Scripture also St. Leo the Great (eg: Leo Magn. Ep. 106. 1 // PL. 54. Col. 1002). The book is often quoted in Lat. florilegia of the V-VI centuries, especially Chapter 24, are used to defend Christological dogmas.

In the VI century. quotes from the book I., p. S., k. are found in the charter of the Benedictine monastery, in Caesarius of Arles, Philoxenus of Mabbug, Procopius of Gaza and St. Gregory the Great.

Not a single patristic interpretation is known on I., p. S., k., with the exception of the sermons of the blessed. Augustine on the Book of Proverbs of Solomon and I., p. S., K. and certain fragments from the works of St. Gregory, considered controversial (PL. 79. Col. 917-940). The first known interpretation belongs to the Middle Ages. lat. to the writer Raban the Maurus (PL. 109. Col. 671-1126).

Lit.: Book of Wisdom of Jesus, son of Sirach: In Russian. lane from cr. explain / Transl.: ep. Agafangel (Soloviev). St. Petersburg, 1859, 18602; Merguet K. H. V. Die Glaubens- und Sittenlehre des Buches Jesus Sirach. Königsberg, 1874; Schlatter A., ​​von. Das neu gefundene hebräische Stück des Sirach: Der Glossator des griechischen Sirach und seine Stellung in der Geschichte der jüdischen Theologie. Gütersloh, 1897; Bulgakov S. D. Moral teaching revealed in the book of the Wisdom of Jesus, son of Sirach. Kursk, 1906; Smend R. Die Weisheit des Jesus Sirach hebräisch und deutsch mit einem hebr. Glossar. B., 1906; Taylor W. R. The Originality of the Hebrew Text of Ben Sira in the Light of the Vocabulary and the Versions. Toronto, 1910; Rozhdestvensky A.P., prot.

Freiburg; N.Y., 1995; idem.

Kohelet und Sirach: Eine vielschichtige Beziehung // Das Buch Kohelet: Studien zur Struktur, Geschichte, Rezeption und Theologie / Hrsg. L. Schwienhorst-Schönberger. B.; N.Y., 1997. S. 275-301; Middendorp Th.