Apocrypha 141 141
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SIRACH 140 140 including its treatment of women. The vivid portrayal of Wisdom as a sublime woman, sometimes with erotic overtones (e.g., 14.20-27; 15.2; and especially the Hebrew version of 51.13.30), seem particularly designed to capture the imagination of Ben Sira's young male students. Ben Sira's teachings about actual women are androcentric at best, as in his advice concerning marriage (26.13-18; 36.26-31); at times he expresses an untempered misogyny (e.g., 42.13-14). Sirach's teachings are not arranged in a logical sequence. Reading straight through the book from beginning to end, therefore is not necessarily the best approach. Good places to start reading Sirach are the two pivotal poems on personified Wisdom (1.1-30; 24.1-34; each introduces a major collection of instructional material) and the hymn of praise to Israel's ancestors (44.1-49.16). The book consists of three major blocks of teaching: 1.1-23.27; 24.1-42.14; and 42.15-50.24) In its current form these are preceded by the Prologue and followed by concluding comments and additions (50.25-51.30). Each of the first two collections begin with a poem of praise of Wisdom (1.1-30; 24.1-34); the third collection consists entirely of hymns of praise, of the creator (42.15-43.33), of Israel's ancestors (44.1-49.16), and of the high priest Simon (50.1-24). Sirach THE PROLOGUE Many great teachings have been given to us through the Law and the Prophets and the others that followed them, and for these we should praise Israel for instruction and wisdom. Now, those who read the scriptures must not only themselves understand them, but must also as lovers of learning be able through the spoken and written word to help the outsiders. So my grandfather Jesus, who had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors, and had acquired considerable proficiency in
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Apocrypha 141 141
Transcript of Apocrypha 141 141
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SIRACH 140
140
including its treatment of women. The vivid portrayal of Wisdom as a sublime woman, sometimes with erotic overtones (e.g., 14.20-27; 15.2; and especially the Hebrew version of 51.13.30), seem particularly designed to capture the imagination of Ben Sira's young male students. Ben Sira's teachings about actual women are androcentric at best, as in his advice concerning marriage (26.13-18; 36.26-31); at times he expresses an untempered misogyny (e.g., 42.13-14). Sirach's teachings are not arranged in a logical sequence. Reading straight through the book from beginning to end, therefore is not necessarily the best approach. Good places to start reading Sirach are the two pivotal poems on personified Wisdom (1.1-30; 24.1-34; each introduces a major collection of instructional material) and the hymn of praise to Israel's ancestors (44.1-49.16). The book consists of three major blocks of teaching: 1.1-23.27; 24.1-42.14; and 42.15-50.24) In its current form these are preceded by the Prologue and followed by concluding comments and additions (50.25-51.30). Each of the first two collections begin with a poem of praise of Wisdom (1.1-30; 24.1-34); the third collection consists entirely of hymns of praise, of the creator (42.15-43.33), of Israel's ancestors (44.1-49.16), and of the high priest Simon (50.1-24). Sirach THE PROLOGUE Many great teachings have been given to us through the Law and the Prophets and the others that followed them, and for these we should praise Israel for instruction and wisdom. Now, those who read the scriptures must not only themselves understand them, but must also as lovers of learning be able through the spoken and written word to help the outsiders. So my grandfather Jesus, who had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors, and had acquired considerable proficiency in
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