Sirach Research Articles

Revisiting ΣΤΟΡΓΗ and ΑΓΑΠΗ IN Sirach, 3 and 4 Maccabees

Abstract Both στοργή and ἀγάπη are widely translated as love. BDAG understands στοργή as the love of spouse: husband to his wife or wife to her husband. Αγάπη, on the other hand, generally refers to a sacrificial love revealed in Christ in the Christian literature. This research, however, refuses BDAG’s limited aspect of στοργή and a general understanding of ἀγάπη as God’s sacrificial love in Christ. This article, therefore, attempts to provide more comprehensive understandings of these two loves by revisiting στοργή and ἀγάπη in the book of Sirach, 3 and 4 Maccabees. To achieve this goal, this research employs lexical analysis for its methodology.

Das Amt des Jerusalemer Hohepriesters im Licht biblischer und außerbiblischer Quellen der hellenistischen Zeit

Abstract This article focuses on the Hellenistic period as a transformative phase in the development of the Jerusalem high priestly office from a merely cultic into a political leadership office and thus as a formative phase for the establishment of hierocratic ideals and structures in emerging Judaism. An overview of the literary history of Zech 3:1–9 and Zech 6:9–14 is the starting point. The ideas of the high priest’s office contained in these passages are then historically contextualised. This is done, firstly, by comparing texts from the Book of Sirach, which show close parallels to Zech 3 and Zech 6, especially Sir 50. Additionally, apocryphal and extra-biblical sources are consulted which shed light on the political situation of the Jerusalem high priestly office around the time the texts were composed, at the beginning of the Seleucid period: namely the Tobiad romance (Ant. 12:158–236) and 2 Macc 3.

An Introduction to Early Judaism by James C. Vanderkam

Reviewed by: An Introduction to Early Judaismby James C. Vanderkam Zev Garber james c. vanderkam, An Introduction to Early Judaism( 2nded.; Grand Rapids: Eerdmans, 2022). Pp. xiv + 239. Paper $28.99. Generally speaking, semipopular textbooks that attempt to understand important events and personalities of early Judaism (popularly known as "Second Temple Judaism") highlight major archaeological discoveries, relevant texts, notable movements, influential shapers and shakers, and on. These introductions present a necessary backdrop story of the importance of these named references in the history and culture of Judaism from 587/586 b.c.e. (major phase of the Babylonian exile) to the Bar Kokhba revolt (132–135 c.e.). Maps, outlines, and photography bring to life archaeological, architectural, topographical, historical, biblical, and cultural data referenced and discussed in the text. They illuminate visually and textually significant personalities, geographical locations—historical data that are central in understanding this epoch of Jewish history, beginnings, and destiny. Alas, these expected features are nearly missing in VanderKam's book. His thesis is that the terrain of early Judaism is unexplored territory and therefore heavy tomes of scholarship and debate impede the learning process and progress of the beginning student, nonspecialist instructor, and general reader. His methodology is the use of biblical and extra-biblical texts that are not intended to be data set in situ, he argues, but are instead literary writings that serve ideological positions. His goal is to decode the literary genres in canonical texts and commentary and non-Jewish writings/sources to understand how the scriptural and extrascriptural writers interlaced literature, history, geography, and ideology in their descriptive take on what constitutes the religious and spatial agenda of early Judaism. The volume is divided into four main sections. The first ("The Time of the Second Temple") is parsed into the Persian period (538–332 b.c.e.), the Hellenistic age (323–63 b.c.e.), and the Roman period (63 b.c.e. and beyond). Important events, influential personalities, and decisive history-making decisions are effectively introduced, discussed, and evaluated. The work of Ezra and Nehemiah for Jewish identity and self-government, Ptolemaic and Seleucid control, the Hasmonean state, and individual leaders (Cyrus, Alexander, Judas Maccabeus, Herod, Bar Kokhba) are clearly presented. Nonetheless, cursory descriptions and evaluations can cause unanswered and/or necessary probing queries. For example, whence does the number 70/72 come in relation to the translators of the Septuagint, as recorded in the Letter of Aristeas)? VdK. offers no explanation. Support material in this section is drawn from the books of Ezra and Nehemiah, 1–4 Maccabees, and particularly from the writings of Flavius Josephus. Sections 2 ("Jewish Literature of the Second Temple Period") and 3 ("Great Archaeological Discoveries") embrace additional nonrabbinic literature and archaeology of the Second Temple period since the first edition of this volume (2001). Apocrypha and Pseudepigrapha are defined and selected genre and topics are chosen for analysis, discussion, and importance. Categorical divisions embrace Histories (1 Esdras; 1 and 2 Maccabees), Tales (Tobit; Judith; Susanna; 3 Maccabees; Letter of Aristeas; Greek Esther; Joseph and Aseneth), Rewritten Scripture ( 1 Enoch; Aramaic Levi Document; Book of Jubilees; Testaments of the Twelve Patriarchs; and Pseudo-Philo's Biblical Antiquities), Apocalypses (Apocalypse of Weeks [ 1 En. 93:1–10; 91:11–17]; Book of Dreams [ 1 Enoch83–90]; Sibylline Oracles; Similitudes or Parables of Enoch [ 1 Enoch37–71]); and Testament of Moses), Wisdom Literature (Wisdom of Ben Sira; the Epistle of Enoch [ 1 Enoch91–107/108]; Baruch; Wisdom of Solomon; and 4 Maccabees), Poetic Works ( Psalms of Solomon; Psalms of [End Page 347]Manasseh; and Prayer of Azariah and the Song of the Three Young Men), Mockery of Idols (Letter of Jeremiah; and Bel and the Dragon); and the importance of Philo of Alexandria and Josephus. Archaeological findings relate to the Elephantine papyri, the Dead Sea Scrolls, and Masada. In sum, literature and archaeological findings are concisely presented with erudition and accessibility. Section 4 ("Synthesis: Leaders, Groups, and Institutions") treats the role and responsibility of religious functionaries (the high priest and the priesthood), civil authority, Sanhedrin, and major sectarian groups (Pharisees, Sadducees, Essenes, and others, most notably, Sicarii/Zealots, whose leadership conquered Masada in...

Star of Jacob, and a Sceptre of Israel: King David’s Image in Priest Ideology

This article examines the peculiarities of royal power’s representation in the ideology of priests in early Judaism. Researchers of Judaism deem this period important since it is then that the basic ideas about the power institutions of society, their attributes, functions, and features were laid. The institution of the royal power appears to be the most significant here: this power transforms from purely secular to religious, and the priest becomes the king. This research is devoted to the aspects of these transformations that were not previously given due attention: the reflection of the authors who lived during this epoch upon the biblical king David’s image and his place in the new doctrine of power. Besides the understanding of the image within the scope of secular power, it also played an important role in the formation of priestly ideology in the period examined. Exploring the data from three sources (The 1st Book of Maccabees, The Book of Sirach, and The Damascus Document), the author concludes that the development of King David’s image perception took place in the following directions. The first one did not deny the possibility of the Davidic dynasty heir’s return but focused its attention on building a new doctrine of power, which would center around the figure of the elected priest. The second direction represented King David as a figure of the past, creating a new doctrine of power, where only a priest could lead the society. The third direction, represented by Qumran, radically revised the prophecies about the return of David’s bloodline to the throne: in their view, the Qumran community becomes King David by itself and receives primacy in Israel.

PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY

ABSTRACT
 Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (“Philosophical-theological words, which are written in summary, that is, separated, grouped in alphabetical order", in Old Armenian (Grabar)) is a great value volume dictionary, in which apart from the philosophical, theological, ethical and aesthetic issues also psychological problems are discussed. 
 From a psychological point of view, the most interesting is the theory of knowledge of Stepanos Lehatsy. Understandings on the human soul and will are also given in his psychological views.

Festschriften and Collected Essays

Festschriften and Collected Essays Christopher T. Begg, Thomas Hieke, Fred W. Guyette, Brian J. Meldrum, and Carol J. Dempsey OP Christopher T. Begg Catholic University of America Thomas Hieke Johannes Gutenberg Universität Mainz Fred W. Guyette Erskine College and Seminary Brian J. Meldrum Catholic University of America Carol J. Dempsey OP University of Portland 771. [History of ANE and Biblical Law] Reinhard Achenbach, Hans Neumann, Eckart Otto, and Guido Pfeiefer (eds.), Zeitschrift für Altorientalische und Biblische Rechtsgeschichte [ZAR] 26 (2020). Pp. iv + 346. Paper €128. ISBN 978-3-447-18094-8. This volume of ZAR contains a total of 12 articles on various aspects of ANE, biblical, and ancient Greek law, written in either German or English. It likewise features nine book reviews or book review essays, a list of contributors, and an index of passages cited. For abstracts of those articles of most direct interest to OTA readers, see ##4, 47, 101, 192, 426, 429.—C.T.B. Google Scholar 772. [Sirach and Its Contexts] Samuel L. Adams, Greg Schmidt Goering, and Matthew Goff (eds.), Sirach and Its Contexts: The Pursuit of Wisdom and Human Flourishing (JSJSup 196; Leiden/Boston: Brill, 2021). Pp. viii + 301. $132. ISBN 978-90-04-44732-5. The 14 essays making up this volume stem from a conference held in the summer of 2017 in Richmond and Charlottesville, Virginia. The essays are divided up under four headings: Part 1: The Wisdom of Ben Sira: Contexts, Categories and Approaches (5 essays); Part 2: The Hebrew Manuscripts of Sirach: Diversity, Continuity, and Transmission (3 essays); Part 3: Sages and Their Contexts: Hellenism, Hymns, and Pedagogy (3 essays); and Part 4: The Reception of the Book and Figure of Ben Sira in Antiquity and the Middle Ages (3 essays). Each essay comes with its own bibliography. The volume's additional matter includes an introduction (which provides summaries of the following contributions), an array of illustrations, figures, and tables, and two indexes (ancient sources and modern authors). For abstracts of the essays, see ##144, 145, 163, 182, 585, 586, 587, 588, 590, 591, 592, 593, 594, 595.—C.T.B. Google Scholar 773. [Hexaplaric and Lucianic Readings and Recensions] Joshua Alfaro, Dionisio Candido, and Kristin De Troyer (eds.), On Hexaplaric and Lucianic Readings and Recensions (DSI 14; Göttingen: Vandenhoeck & Ruprecht, 2021). Pp. 235. $63. ISBN 978-1-525-53213-4. In the history of the Greek translation of the Bible, there are two recensions that played a very important role: the Hexaplaric recension of Origen and the Lucian text. Origen brought together the different versions of the biblical text in existence at his time and sought to align the current Greek text(s) more closely with the current Hebrew text. His work in doing this, in the words of Anneli Aejmalaeus, "opened the gates to a flood of approximations of the Greek text to the Hebrew." Filtering out what are the Hexaplaric readings in a given book is thus of utmost importance for the reconstruction of the Old Greek text, which may, in various cases, point to a Hebrew text different from our MT. A similar textual initiative was undertaken by Lucian, and his work too needs to be reconstructed and tracked in the attempt to establish the OG text. The 12 essays making up this volume deal with the above issues in 1 and 2 Samuel, 1 and 2 Kings, Joshua, and Esther. [End Page 257] For abstracts of the 12 essays (all of which are in English and each which comes with its own bibliography), see ##107, 108, 129, 139, 142, 147, 155, 157, 158, 159, 161, 166. [Adapted from published abstract—C.T.B.] Google Scholar 774. [Israel and Aram in Biblical Times] Angelika Berlejung and Aren M. Maier (eds.), Research on Israel and Aram. Autonomy, Independence and Related Issues (Proceedings of the First Annual RIAB Center Conference, Leipzig, June 2016; Research on Israel and Aram in Biblical Times 1; ORA 34; Tübingen: Mohr Siebeck, 2019). Pp. xvii + 501. €119. ISBN 978-3-16-157719...

Marduk’s Basket and the Heavenly Treasury: Comparing Charity in the Dialogue of Pessimism and Sirach

Abstract The article treats the value of economic generosity (usātu) in the Babylonian Dialogue of Pessimism and compares it to almsgiving in the biblical book of Sirach. It attempts to resolve a longstanding obscurity: whether usātu is placed in Marduk’s “ring” (kippatu) or “basket” (qappatu). External evidence suggests that, while both readings have support and a similar theological significance, the reading “basket” (qappatu) is preferable and should be related to the temple quppu, “cash box,” used for collecting donations. The article then addresses the relevance of mortality to the Dialogue’s discussion of doing usātu. Appeal to other Akkadian wisdom literature suggests that doing usātu was connected with a reward of extra life. An analysis of the theological structure of usātu in the Dialogue and Akkadian wisdom literature leads to a comparison with the theology of almsgiving and the heavenly treasury in Ben Sira and other Second Temple Jewish literature.

Theology and Anthropology in the Book of Sirach, edited by Gesche, Bonifatia, Christian Lustig, and Gabriel Rabo

Theology and Anthropology in the Book of Sirach, edited by Gesche, Bonifatia, Christian Lustig, and Gabriel Rabo

Wisdom, Cosmos, and Cultus in the Book of Sirach, written by Schmidt, A. Jordan

Wisdom, Cosmos, and Cultus in the Book of Sirach, written by Schmidt, A. Jordan

Texts in Dialogue

The International Jewish Christian Bible Week, which is dedicated mainly to the study of the Hebrew Scriptures, includes two sessions called ‘Texts in Dialogue’, usually devoted to reflection by a Jew and a Christian on a New Testament text, or texts from both the Hebrew and Greek Scriptures. In 2017, when the conference text was Proverbs, Mark Solomon and Veronika Bachmann chose, for the first time, to turn to a deuterocanonical book, the Wisdom of Ben Sira, both as an outgrowth of the Biblical Wisdom books, and a bridge between the testaments.

Wisdom, Cosmos, and Cultus in the Book of Sirach, by A. Jordan Schmidt

Wisdom, Cosmos, and Cultus in the Book of Sirach, by A. Jordan Schmidt

Continuidades y discontinuidades en la traducción de las locuciones prepositivas en los romanceamientos bíblicos medievales

"Continuities and Discontinuities in the Translations of Prepositional Phrases in Medieval Biblical Texts. In this work we present an analysis of prepositional phrases in two contemporary translations, Biblia prealfonsí and the biblical part of General Estoria 4, on the basis of the Book of Ecclesiasticus. The aim of this study is to describe the state of variation of prepositional phrases in 13th century, delineating the similarities and divergences of solutions, and also to try to elucidate how much interferes the original Latin text, Vulgata, in the use of the prepositional phrases.

The Wisdom of Sirach in Georgian: A Compilation and Its Sources

Le present article examine la version georgienne ancienne du livre non canonique de Jesus Sirach (c’est-a-dire le Livre de la Sagesse de Yeshua Ben Sira, considere comme un apocryphe de l’Ancien Testament depuis Luther), specialement en ce qui concerne sa structure et sa provenance. Le texte complet a ete conserve en georgien sous deux formes, l’une contenue dans la Bible d’Oshki copiee en 978 et l’autre dans la Bible dite de Bakar imprimee a Moscou en 1743 ; les autres temoins sont des fragments provenant de lectionnaires (pericopes). Les questions abordees dans cet article sont le rapport entre les fragments des lectionnaires et les textes complets, d’une part, et la relation entre l’Ecclesiastique georgien et d’autres versions (grecque, latine, slave, armenienne), d’autre part. Notre etude revele que les pericopes utilisees dans le rite de Jerusalem (Sir. 2.1-11, 24.3-12, 24.13-22 et 24.25- 25.1) sont a l’origine des differentes versions du texte en georgien. En outre, nous montrons que la plus ancienne traduction georgienne preserve des elements du texte grec qui ont ete perdus dans la tradition grecque elle-meme et sont representes par ailleurs seulement dans la Vulgate latine. The paper examines the Old Georgian version of the non-canonical book of Jesus Sirach (i.e., the Book of the All-Virtuous Wisdom of Yeshua ben Sira, considered an Old Testament apocryphon since Luther) concerning its structure and its provenance. The complete text has been preserved in Georgian in two forms, one contained in the Bible copied in Oshki in 978 and the other, in the so-called Bakar Bible printed in Moscow in 1743; further witnesses are fragments that derive, as pericopes, from lectionaries. Questions addressed are the interdependence between the lectionary fragments and the complete texts, and the relation of the Georgian Ecclesiasticus to other versions (Greek, Latin, Church Slavonic, Armenian). The investigation reveals that the pericopes used in the Jerusalem rite (Sir. 2.1-11, 24.3-12, 24.13-22, and 24.25-25.1) constituted the point of origin of the different text versions and that the Georgian translation preserves elements of the Greek text that have been lost in the Greek tradition itself and are otherwise only represented in the Latin Vulgate.

Periodyzacja dziejów Izraela w "Pochwale Ojców" Księgi Syracha (Syr 44–49)

Artykuł ma na celu przedstawić ujęcie poszczególnych okresów biblijnego Izraela, które zawiera Pochwała ojców (Syr 44 – 49) Księgi Syracha. Na początku autorka zaznacza kontekst i granice tekstu przyjętego do analizy. Następnie pokrótce przedstawia ogólne wprowadzenie do Pochwały ojców (Syr 44,1-15). Kolejne części artykułu stanowią propozycję periodyzacji, która składa się z trzech części: etapu przymierza (Syr 44,16 – 45,26), etapu proroków i królów (Syr 46,1 – 49,10) oraz etapu odnowy (Syr 49,11-16). Całość zamyka apendyks, który stanowi wypełnienie wcześniejszych etapów historii w osobie Szymona II, arcykapłana świątyni jerozolimskiej (Syr 50,1-24). Periodyzacja dziejów obecna w Pochwale ojców, oprócz chronologii jest prezentacją, w której można zauważyć podejście teologiczne, kanoniczne i kapłańskie.

R.I.P. Alexander A. Di Lella, O.F.M., 1929–2019

R.I.P. Alexander A. Di Lella, O.F.M., 1929–2019 Joseph E. Jensen, Ph.D. It is with deep sadness that OTA notes the passing on March 23 of this year of The Reverend Alexander S. Di Lella, O.F.M. who has served as an Associate Editor of OTA from its very first issue in February of 1978 until his death. Scattered among the pages of the forty-one previous volumes of OTA readers will find more than 120 book abstracts contributed by Dr. Di Lella. Also to be found there are abstracts of his ten books, including major commentaries on Ben Sira and Daniel, and of many of his more than fifty scholarly articles and essays. Alexander A. Di Lella began his academic career in 1958 at The Catholic University of America, earning his Licentiate of Sacred Theology in 1959, and his Doctor of Philosophy in 1962. His dissertation, a text-critical historical study of the Cairo Geniza Hebrew fragments of Sirach, established the authenticity of the fragments as witnesses to Ben Sira's original Hebrew text, and thereby provided the foundation for all future Ben Sira research. A fellowship with the American School of Oriental Research in Jerusalem provided the young scholar with experience in archaeological excavation and time for research. Next, study at the Pontifical Biblical Institute in Rome led to a Licentiate of Sacred Scripture in 1964. Professor Di Lella spent the following forty-six years in Washington, DC, primarily teaching Semitic languages and biblical studies at Catholic University, with additional courses at Holy Name College, Washington Theological Union, and the Education for Parish Service program at what is now Trinity-Washington University. In 1992 he was awarded Catholic University's Andrews-Kelly-Ryan Distinguished Professor of Biblical Studies chair. Professor Di Lella retired from teaching at Catholic University in 2005, but continued for another five years as professor emeritus, directing doctoral dissertations. Along with his academic endeavors Professor Di Lella was active at all levels as a member of The Catholic Biblical Association of America, serving as its President in 1975-76. He contributed multiple translations for the revision of the New American Bible. As one of a committee of 14 leading Jewish, Protestant and Catholic biblical scholars Professor Di Lella reviewed hundreds of recommended improvements in translation and wording that led to the 1989 New Revised Standard Version Bible, now the most widely used modern English translation. Professor Di Lella's Catholic Edition of the NRSV appeared in 1993. On a personal note, as one among the more than a generation of scholars who was molded and shaped under Alexander A. Di Lella's careful, demanding direction and mentorship I am forever grateful. After I defended my dissertation, Social Justice in the Wisdom of Ben Sira, prepared under his direction, Fr. Di Lella became Alex. I relish fond memories of attending an occasional opera together always followed with dinner at a fine restaurant. Together we shared a love of books. At one point Alex expressed his intention to leave his professional library to me in his will. Then about four years ago I arrived at home to find unannounced nineteen large cartons of books on my porch. My first encounter with Alex was on the morning of January 21, 1993. I was a new graduate student awaiting the start of my first seminar in Room 432 of The Catholic University of America's Caldwell Hall. At precisely 9:00 a.m. Alex appeared in the doorway and proclaimed, "Peace." Alex now rests in the "peace that is beyond all understanding" that Alex always wished for others. [End Page 812] Joseph E. Jensen Assistant General Editor, OTA Copyright © 2019 The Catholic Biblical Association of America

Функционально-семантическое поле категории императивности в Книге Сираха

Функционально-семантическое поле категории императивности в Книге Сираха

Mędrzec – ideał dla wybranych? Tożsamość mędrca w Księdze Syracha

To be a scribe and a sage was an ideal for men of Israel who desired to approach God and participate in his wisdom. Was it possible for everybody? The article presents, in a synthetic way, the identity of the sage as described in the Book of Sirach. The calling of the sage implies a long and hard process of formation and growth, which continues until the end of his life. This calling, while requiring preparation and effort, must not be reduced to one of many – perhaps a bit more prestigious – professions and jobs. In his Book, Sirach shares with the reader his personal experience of acquiring wisdom and “becoming” a sage. He points at hard beginnings, at enjoyment of the fruit of his efforts, and finally at the necessity for sharing his acquired and received wisdom. It is only after the sage shares his wisdom with his disciples that he achieves the fullness of his identity. He then becomes a spiritual father of his disciples, sharing his wisdom as well as his own life and experience of God.

Dangerous Liaisons in Cairo: Reginald Q. Henriques and the Taylor-Schechter Genizah Manuscript Collection

When Solomon Schechter published his opus magnum, the co-edited volume of The Wisdom of Ben Sira, in 1899, he took the trouble to express his gratitude towards one Reginald Q. Henriques for his help in the past and still ongoing. This article attempts to answer the question: who was this Mr. Henriques and what was the nature of his connection to Schechter? Using previously unpublished archival evidence, this question is explored in depth, as well as the question of why Schechter chose to acknowledge this individual precisely at that point. It also provides an in-depth account, together with transcriptions of original letters, of the activities of the various genizah manuscript collectors operating in Cairo during the late 1890s and the unspoken race to recover the original Hebrew version of the Book of Ben Sira. These activities are viewed against the backdrop of an all-pervasive scholarly culture that was critical of post-biblical Judaism, as well as prevailing Cairene attitudes and behaviors towards those engaged in the recovery and export of antiquities, and the varying (often arbitrary) authorizations and restrictions exercised by Cairo's European and Egyptian administrators. Finally, it takes a closer look at the contents of today's Taylor-Schechter Genizah Collection at Cambridge University Library in an attempt to discover greater details about its exact provenance.

The wisdom of Ben Sira in MENA cultural context: A cultural topical index

The biblical Books of Proverbs and Ben Sira (Sirach; Ecclesiasticus) yield no narrative continuity or logical outline. They are simply collections. The best way to interpret these books is with the aid of a topical index. Most topical indexes are based on English (or another language) translation. This article proposes a tentative topical index reflecting Middle East North African culture and its values. It will serve as the outline for a full length commentary already in process.

Meister Eckhart's Treatise on Being, What Is, and Nothing, and the Relationship Between His Commentaries on Genesis (Expositio on Genesis and Book of the Parables of Genesis)

This article shows firs that the text hitherto known as the Prologue to the Works of Propositions by Meister Eckhart is in fact his treatise On Being, What is, and Nothing, to which he himself refers in his Sermons and Lectures on the Twenty-fourth Chapter of «Ecclesiasticus». The article also analyses the relationship between the two extant commentaries on Genesis by Eckhart: the Expositio on Genesis and the Book of the Parables of Genesis.