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Journal articles on the topic 'Sirach'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Piwowar, Andrzej. "Did Sirach See Himself as a Prophet?" Biblical Annals 12, no. 1 (January 27, 2022): 135–52. http://dx.doi.org/10.31743/biban.12644.

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The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.

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2

Begg, Christopher T., Fred W. Guyette, Michael W. Duggan, Brian J. Meldrum, Richard A. Taylor, and J. Edward Owens. "Job–Sirach." Old Testament Abstracts 45, no. 2 (June 2022): 526–40. http://dx.doi.org/10.1353/ota.2022.0035.

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3

Urbrock, William J., Christopher T. Begg, John M. Halligan, and Thomas Hieke. "Job-Sirach." Old Testament Abstracts 44, no. 3 (2021): 845–56. http://dx.doi.org/10.1353/ota.2021.0065.

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4

LeMon, Joel M., Christopher T. Begg, John M. Halligan, William J. Urbrock, Michael W. Duggan, and Joseph E. Jensen. "Job–Sirach." Old Testament Abstracts 42, no. 3 (2019): 708–16. http://dx.doi.org/10.1353/ota.2019.0073.

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5

Begg, Christopher T., and Joseph E. Jensen. "Job–Sirach." Old Testament Abstracts 43, no. 2 (2020): 472–83. http://dx.doi.org/10.1353/ota.2020.0044.

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6

Beckman, Peter. "Sirach in the Lutheran and Anglican Traditions." Expository Times 132, no. 12 (June 13, 2021): 533–40. http://dx.doi.org/10.1177/00145246211020224.

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The early German-speaking Lutheran and Anglican traditions used Sirach, a book in the Apocrypha, in their worship and catechetical life. Despite criticisms, they intentionally printed Sirach in their official Bibles and believed that it modelled and witnessed to Scripture. Theologians and clergy in both traditions frequently cited, quoted, and taught from Sirach. Both traditions read Sirach in their worship services. Lutheran popular piety employed Sirach in its schooling system, popular level handbooks, sermons, and engravings.

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7

Gesche, Bonifatia. "Projekt: Sirach-Synopse." Early Christianity 7, no. 2 (2016): 249. http://dx.doi.org/10.1628/186870316x14610520696992.

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8

Ingram, Doug. "Book Review: Sirach." Theology 102, no. 807 (May 1999): 211–12. http://dx.doi.org/10.1177/0040571x9910200310.

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9

Pudełko, Jolanta Judyta. "Wychowanie według Syracydesa." Verbum Vitae 21 (January 14, 2012): 83–104. http://dx.doi.org/10.31743/vv.1543.

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The problem of biblical instruction and education is present in various aspects in the Book of Ben Sirach. This book contains a synthesis of tradition of biblical Israel but also shows openness to many positive elements of the Greek culture. Ben Sirach proposes a model of education based on the solid foundation of the Law of God contained in Torah. This model, respected through the attitude of fear of God, leads to true divine wisdom. Man in this process remains free. He can accept or reject Sirach’s request for education. Accepting it he must be aware of the effort connected with the educational process and the goal this process should achieve. The process begins in adolescence although it will last for the rest of man’s life. The best model of education should be the very life of wise men, who by their attitude are the best invitation for prospective students.

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10

Guyette, Fred W., Christopher T. Begg, Francis M. Macatangay, John M. Halligan, Thomas Hieke, and J. Edward Owens. "The Writings: Job–Sirach." Old Testament Abstracts 44, no. 1 (2021): 175–96. http://dx.doi.org/10.1353/ota.2021.0011.

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11

Söding, Thomas. "Nächstenliebe bei Jesus Sirach." Biblische Zeitschrift 42, no. 2 (September 24, 1998): 83–91. http://dx.doi.org/10.1163/25890468-04202006.

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12

Hieke, Thomas, Christopher T. Begg, and Fred W. Guyette. "The Writings: Job-Sirach." Old Testament Abstracts 45, no. 1 (2022): 179–202. http://dx.doi.org/10.1353/ota.2022.0011.

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13

Rapp, Ursula. "Jesus Sirach 25–51." Biblische Zeitschrift 55, no. 1 (November 21, 2011): 134–36. http://dx.doi.org/10.1163/25890468-055-01-90000015.

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14

Jüngling, Hans-Winfried. "Jesus Sirach 1–23." Biblische Zeitschrift 56, no. 1 (November 24, 2012): 123–26. http://dx.doi.org/10.1163/25890468-056-01-90000013.

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15

Gottschämmer, Günter. "Oktober 2014, Sirach 35,10." Homiletische Monatshefte 89, no. 10 (June 2013): 499–501. http://dx.doi.org/10.13109/homh.2013.89.10.499.

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16

Miller, Glenn T. "Sirach 24: 1–12." Interpretation: A Journal of Bible and Theology 72, no. 4 (September 13, 2018): 436–38. http://dx.doi.org/10.1177/0020964318784249.

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17

III, Benjamin G. Wright, and Thomas R. Lee. "Lee's "Studies in Sirach"." Jewish Quarterly Review 80, no. 1/2 (July 1989): 203. http://dx.doi.org/10.2307/1454351.

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18

Kessler, Martin, Bradley C. Gregory, Christopher T. Begg, Fred W. Guyette, Bradley C. Gregory, Jaime A. Banister, Paul R. Redditt, et al. "The Writings: Job–Sirach." Old Testament Abstracts 40, no. 3 (2017): 582–98. http://dx.doi.org/10.1353/ota.2017.0011.

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19

Heider, George C. "The Writings: Job–Sirach." Old Testament Abstracts 40, no. 2 (2017): 304–14. http://dx.doi.org/10.1353/ota.2017.0043.

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20

Hieke, Thomas, Lesley R. DiFrancisco, Christopher T. Begg, John W. Wright, David A. Leiter, George C. Heider, John Thomas Willis, and J. Edward Owens. "The Writings: Job—Sirach." Old Testament Abstracts 40, no. 1 (2017): 112–26. http://dx.doi.org/10.1353/ota.2017.0071.

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21

Begg, Christopher T., Paul R. Redditt, John Thomas Willis, William J. Urbrock, and Rory K. Pitstick. "The Writings: Job–Sirach." Old Testament Abstracts 41, no. 3 (2018): 655–66. http://dx.doi.org/10.1353/ota.2018.0011.

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22

Willis, John Thomas, Christopher T. Begg, and William J. Urbrock. "The Writings: Job–Sirach." Old Testament Abstracts 41, no. 2 (2018): 426–35. http://dx.doi.org/10.1353/ota.2018.0037.

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23

Gregory, Bradley C., Christopher T. Begg, and David A. Bosworth. "The Writings: Job–Sirach." Old Testament Abstracts 41, no. 1 (2018): 135–46. http://dx.doi.org/10.1353/ota.2018.0070.

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24

Begg, Christopher T., Joseph E. Jensen, William J. Urbrock, and Thomas Hieke. "The Writings: Job–Sirach." Old Testament Abstracts 42, no. 1 (2019): 141–54. http://dx.doi.org/10.1353/ota.2019.0011.

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25

Begg, Christopher T., John M. Halligan, and Thomas Hieke. "The Writings: Job–Sirach." Old Testament Abstracts 42, no. 2 (2019): 413–19. http://dx.doi.org/10.1353/ota.2019.0038.

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26

Begg, Christopher T., William J. Urbrock, Rhiannon Graybill, John M. Halligan, and Andrew W. Litke. "The Writings: Job–Sirach." Old Testament Abstracts 43, no. 1 (2020): 166–77. http://dx.doi.org/10.1353/ota.2020.0011.

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27

Begg, Christopher T., William J. Urbrock, Joseph E. Jensen, Michael W. Duggan, and John M. Halligan. "Wisdom Literature: Job-Sirach." Old Testament Abstracts 43, no. 3 (2020): 801–12. http://dx.doi.org/10.1353/ota.2020.0066.

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28

Begg, Christopher T., and Brian J. Meldrum. "The Writings: Job–Sirach." Old Testament Abstracts 45, no. 3 (October 2022): 837–50. http://dx.doi.org/10.1353/ota.2022.0068.

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29

Begg, Christopher T., Fred W. Guyette, and J. Edward Owens. "The Writings: Job–Sirach." Old Testament Abstracts 46, no. 1 (February 2023): 215–33. http://dx.doi.org/10.1353/ota.2023.0011.

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30

Guyette, Fred W., Thomas Hieke, Christopher T. Begg, Richard A. Taylor, and Eric J. Wagner. "The Writings: Job–Sirach." Old Testament Abstracts 47, no. 1 (February 2024): 168–86. http://dx.doi.org/10.1353/ota.2024.a919295.

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31

Duggan, Michael W., Christopher T. Begg, Thomas Hieke, Fred W. Guyette, J. Edward Owens, and William J. Urbrock. "The Writings: Job–Sirach." Old Testament Abstracts 46, no. 3 (October 2023): 836–59. http://dx.doi.org/10.1353/ota.2023.a914514.

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32

Begg, Christopher T., Fred W. Guyette, Brian J. Meldrum, Richard A. Taylor, and William J. Urbrock. "The Writings: Job–Sirach." Old Testament Abstracts 46, no. 2 (June 2023): 555–66. http://dx.doi.org/10.1353/ota.2023.a903527.

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33

Guyette, Fred W., Christopher T. Begg, and Thomas Hieke. "The Writings: Job–Sirach." Old Testament Abstracts 47, no. 2 (June 2024): 443–64. http://dx.doi.org/10.1353/ota.2024.a930156.

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34

Schellenberg, Annette. "“May Her Breasts Satisfy You at All Times” (Prov 5:19)." Vetus Testamentum 68, no. 2 (March 16, 2018): 252–71. http://dx.doi.org/10.1163/15685330-12341321.

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AbstractPointing to erotic passages in some of the wisdom books, a growing number of scholars argue that the Song of Songs is sapiential. As an alternative explanation for the similarities between the Song and Proverbs 1-9 and Sirach, this article argues that verses like Prov 5:19 might have originated as a critical reaction to the Song’s eroticism. Beyond explaining the erotic passages in Proverbs and Sirach, this thesis is significant in that it implies that the authors of Proverbs and Sirach still understood the Song “literally” rather than allegorically, as did later interpreters.

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35

Pudełko, Judyta. "Caleb, Son of Jephunneh - As an Example of Fidelity to God. An Exegetical Study of Sir 46:7-10." Biblical Annals 11, no. 4 (October 28, 2021): 575–96. http://dx.doi.org/10.31743/biban.12918.

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Caleb is a secondary character in several episodes of the Exodus as well as the conquest of the Promised Land (Numbers 13–14; Josh 14:6-14). Praise of the Ancestors (Syr 44–49) contains a presentation of the biblical history of ancient Israel as the history of the covenant and a place of God's intervention. Sirach presents, according to his own criteria, the most relevant and positive characters of this history. Caleb in Sirach’s description (46:7-10) is a faithful scout, who, together with Joshua, in the face of the rebellion of the Israelites, bears witness to an exemplary trust in God and encourages the Israelites to follow his lead. His courage and faithfulness are rewarded by receiving an inheritance of the piece of land in the Promised Land, which then becomes the property of his offspring. In the brief account of Sirach, Caleb has become a timeless example of the wise man – a sage who lives according to the word of God and encourages others to take up this challenge.

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36

Nissan, Ephraim. "On Nebuchadnezzar in Pseudo-Sirach." Journal for the Study of the Pseudepigrapha 19, no. 1 (September 2009): 45–76. http://dx.doi.org/10.1177/0951820709107048.

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37

Nissan, Ephraim. "On Joshua in Pseudo-Sirach." Journal for the Study of the Pseudepigrapha 20, no. 3 (February 28, 2011): 163–218. http://dx.doi.org/10.1177/0951820710369415.

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38

Aitken, James K. "Homeric Rewriting in Greek Sirach." Vetus Testamentum 70, no. 4-5 (September 9, 2019): 521–52. http://dx.doi.org/10.1163/15685330-12341402.

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Abstract It has been recognized in recent scholarship that the Greek translation of Sirach is subtle in its use of word-play and inner-Greek allusion. One such case, the story of the wandering man in Sir (31)34:9-13, can be shown to be a narration of two types of person, the one who wanders for positive learning and the one who errs and is in danger of death. It is thus not the personal experience of the author who has the freedom to travel in the new Hellenistic empires, but a moral tale modelled upon the two types of Odysseus that developed in the Greek tradition. This demonstrates the crafting of the source by the translator on the discourse level and hints at his educational background. It also has consequences for the larger structure of the unit in Sirach and further undermines the idea of a personal biography of Ben Sira.

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39

Uusimäki, Elisa. "Itinerant sages: The evidence of Sirach in its ancient Mediterranean context." Journal for the Study of the Old Testament 44, no. 3 (December 2, 2019): 315–36. http://dx.doi.org/10.1177/0309089219862814.

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This article examines passages in Sirach which posit that travel fosters understanding (Sir. 34.9–13) and that the sage knows how to travel in foreign lands (Sir. 39.4). The references are discussed in the context of two ancient Mediterranean corpora, that is, biblical and Greek literature. Although the evidence in Sirach is insufficient for demonstrating the existence of a specific social practice, the text at least attests to an attitude of mental openness, imagining travel as a professional enterprise with positive outcomes. This article argues that the closest parallels to Sir. 34.9–13 and Sir. 39.4 are not to be found in the Hebrew Bible or Hellenistic Jewish literature but in (non-Jewish) Greek writings which refer to travels undertaken by the sages who roam around for the sake of learning. The shared travel motif helps to demonstrate that Sirach belongs to a wider Hellenistic Mediterranean context than just that of biblical literature.

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40

Lang, Bernhard, and Oda Wischmeyer. "Die Kultur des Buches Jesus Sirach." Journal of Biblical Literature 115, no. 2 (1996): 344. http://dx.doi.org/10.2307/3266870.

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41

Wright, Benjamin. "ACCESS TO THE SOURCE: CICERO, BEN SIRA, THE SEPTUAGINT AND THEIR AUDIENCES." Journal for the Study of Judaism 34, no. 1 (2003): 1–27. http://dx.doi.org/10.1163/157006303321043138.

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AbstractThis article tries to apply some insights from the modern field of Translation Studies to the relationship between translation, source text and audience in Cicero, Sirach and the Septuagint. Cicero's very free translations are possible because his audience is able to read the Greek originals that he translates. Sirach's rather literal translation is the result of adopting an approach to the Hebrew text that the grandson found operative in the Septuagint, but he is not really trying to provide his audience access to the original Hebrew. The Septuagint translators were trying to give access to the Hebrew original by producing an "interlinear" translation, which could have originated in several social contexts.

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42

Corley, Jeremy. "Ben Sira's Hebrew Portrait of Elijah in Its Context (Sirach 47:23–48:15)." Catholic Biblical Quarterly 84, no. 4 (October 2022): 588–608. http://dx.doi.org/10.1353/cbq.2022.0131.

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43

Kwon, JiSeong James. "Sapientialised Priest?: Reconsidering the Priestly Torah in Sirach." Zeitschrift für die alttestamentliche Wissenschaft 134, no. 2 (April 27, 2022): 215–29. http://dx.doi.org/10.1515/zaw-2022-2004.

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Abstract Scholars have maintained that Ben Sira belongs to a priestly group, or a circle of scribe-sages subjugated to priests, and that the book of Sirach hints at a merger of the created and priestly orders. The book’s harmonization of sapiential and Zadokite strands of Judaism might justify its identification with Jerusalemite priestly groups, but it is misleading to conclude that Sirach merges these two separate traditions. Its wisdom discourses are an adaptation of Proverbs in which Ben Sira, as a Jewish scribe, grants authority and power to the Zadokites on the model of Proverbs’ divine wisdom.

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44

Kwon, JiSeong James. "Sapientialised Priest?: Reconsidering the Priestly Torah in Sirach." Zeitschrift für die alttestamentliche Wissenschaft 134, no. 2 (April 27, 2022): 215–29. http://dx.doi.org/10.1515/zaw-2022-2004.

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Abstract Scholars have maintained that Ben Sira belongs to a priestly group, or a circle of scribe-sages subjugated to priests, and that the book of Sirach hints at a merger of the created and priestly orders. The book’s harmonization of sapiential and Zadokite strands of Judaism might justify its identification with Jerusalemite priestly groups, but it is misleading to conclude that Sirach merges these two separate traditions. Its wisdom discourses are an adaptation of Proverbs in which Ben Sira, as a Jewish scribe, grants authority and power to the Zadokites on the model of Proverbs’ divine wisdom.

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45

Gupta, Nijay K. "Gloria in Profundis: Comparing the Glory of Moses in Sirach to Jesus in the Fourth Gospel." Horizons in Biblical Theology 36, no. 1 (April 10, 2014): 60–78. http://dx.doi.org/10.1163/18712207-12341270.

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Abstract The glory of Jesus is a leitmotif of the Fourth Gospel and probably reflects both the Shekinah “glory” of Israel’s God revealed in Jesus as well as honor attributed to Jesus by John. The Jewish wisdom teacher Ben Sira also employs glorification language frequently and carefully in Sirach. Bringing these two texts into conversation illuminates the peculiar and unique ways in which John portrayed the identity of Jesus. In Sirach 45:1-5, in particular, Ben Sira praised the glory of Moses—a man beloved of God, made equal to the angels, great before his enemies, powerful in word, intrepid before kings, sanctified in faithfulness, party to the holy presence of God, and privy to the secret things of God. Given that John also had much interest in Moses comparison and typology, setting these texts side-by-side brings to the forefront the double-nature of the Fourth Gospel’s glory-Christology. On the one hand, the Johannine Jesus offered great demonstrations of power and authoritative teaching. On the other hand, he fared quite the opposite as Ben Sira’s vision of the exalted Moses, especially in John’s passion narrative where Jesus appears frail, weak, shamed, and defeated. Comparing the Moses of Sirach to the Jesus of John’s Gospel especially reveals the Evangelist’s paradoxical theology of gloria in profundis—the humble glory of God demonstrated in Jesus.

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46

Dell, Katharine J., and T. R. Lee. "Studies in the Form of Sirach 44-50." Vetus Testamentum 43, no. 4 (October 1993): 575. http://dx.doi.org/10.2307/1518513.

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47

Gurtner, Daniel M. "The ‘House of the Veil’ in Sirach 50." Journal for the Study of the Pseudepigrapha 14, no. 3 (May 2005): 187–200. http://dx.doi.org/10.1177/0951820705053847.

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48

Chrysovergi, Maria. "Contrasting Views on Physicians in Tobit and Sirach." Journal for the Study of the Pseudepigrapha 21, no. 1 (August 11, 2011): 37–54. http://dx.doi.org/10.1177/0951820711419776.

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49

Eshel, Hanan, and Esther Eshel. "4Q448, Psalm 154 (Syriac), Sirach 48:20, and 4QpIsaa." Journal of Biblical Literature 119, no. 4 (2000): 645. http://dx.doi.org/10.2307/3268520.

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50

Carella, Bryan. "Reconstructing a Lost Latin Homily on Ecclesiasticus (Sirach) 5.8." Revue Bénédictine 117, no. 2 (December 2007): 261–86. http://dx.doi.org/10.1484/j.rb.5.100509.

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