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Sirach

Ben Sira, Ecclesiasticus

About this book

Wisdom’s Praise and the Torah

Chapter 24

1 Wisdom will praise her own soul, and will proclaim her glory in the midst of her people.⁠ 2 She will open her mouth in the congregation of the Most High, and proclaim her glory in the presence of his power. 3 “I came out of the mouth of the Most High, and covered the earth as a mist.⁠ 4 I lived in high places, and my throne is in the pillar of the cloud.⁠ 5 Alone I surrounded the circuit of heaven, and walked in the depth of the abyss. 6 In the waves of the sea, and in all the earth, and in every people and nation, I obtained a possession. 7 With all these I sought rest. In whose inheritance shall I lodge? 8 Then the Creator of all things gave me a command. He who created me made my tent to rest, and said, ‘Let your dwelling be in Jacob, and your inheritance in Israel.’⁠ 9 He created me from the beginning, before the ages. For all ages, I will not cease to exist.⁠ 10 In the holy tabernacle, I ministered before him. So I was established in Zion. 11 In the beloved city, likewise he gave me rest. In Jerusalem was my domain. 12 I took root in a people that was honored, even in the portion of the Lord’s own inheritance. 13 I was exalted like a cedar in Lebanon, And like a cypress tree on the mountains of Hermon.⁠ 14 I was exalted like a palm tree on the sea shore, like rose bushes in Jericho, and like a fair olive tree in the plain. I was exalted like a plane tree. 15 Like cinnamon and aspalathus, I have given a scent to perfumes. Like choice myrrh, I spread abroad a pleasant fragrance, like galbanum,⁠ onycha, stacte,⁠ and as the smell of frankincense in the tabernacle. 16 Like the terebinth, I stretched out my branches. My branches are glorious and graceful. 17 Like the vine, I put forth grace. My flowers are the fruit of glory and riches. 19 “Come to me, all you who desire me, and be filled with my fruits. 20 For my memory is sweeter than honey, and my inheritance than the honeycomb. 21 Those who eat me will be hungry for more. Those who drink me will be thirsty for more. 22 He who obeys me will not be ashamed. Those who work with me will not sin.”⁠ 23 All these things are the book of the covenant of the Most High God, the law which Moses commanded us for an inheritance for the assemblies of Jacob.⁠ 25 It is he who makes wisdom abundant, as Pishon, and as Tigris in the days of first fruits.⁠ 26 He makes understanding full as the Euphrates, and as the Jordan in the days of harvest, 27 who makes instruction shine forth as the light, as Gihon in the days of vintage. 28 The first man didn’t know her perfectly. In like manner, the last has not explored her.⁠ 29 For her thoughts are filled from the sea, and her counsels from the great deep. 30 I came out as a canal stream from a river, and as an irrigation ditch into a garden. 31 I said, “I will water my garden, and will drench my garden bed.” Behold, my stream became a river, and my river became a sea. 32 I will yet bring instruction to light as the morning, and will make these things clear from far away.⁠ 33 I will continue to pour out teaching like prophecy, and leave it to all generations.⁠ 34 See that I have not labored for myself only, but for all those who diligently seek wisdom.

Texts in conversation

Compare Sirach 24:28 and John 1:10

Deuterocanon · New Testament

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Summary

John says that the world was made through the Logos but did not recognize him, echoing Jewish wisdom traditions such as Sirach, where wisdom is described as abundant and beyond human grasp, but never fully known.

Passages

Sirach 24:28

Deuterocanon · Ben Sira, Ecclesiasticus
25 It is he who makes wisdom abundant, as Pishon, and as Tigris in the days of first fruits. 26 He makes understanding full as the Euphrates, and as the Jordan in the days of harvest, 27 who makes instruction shine forth as the light, as Gihon in the days of vintage. 28 The first man didn’t know her perfectly. In like manner, the last has not explored her. 29 For her thoughts are filled from the sea, and her counsels from the great deep. 30 I came out as a canal stream from a river, and as an irrigation ditch into a garden. 31 I said, “I will water my garden, and will drench my garden bed.” Behold, my stream became a river, and my river became a sea.
195–180 BCE (scholarly estimate) Read in Sirach

John 1:10

New Testament
8 He himself was not the light, but he came to testify about the light. 9 The true light, who gives light to everyone, was coming into the world. 10 He was in the world, and the world was created by him, but the world did not recognize him. 11 He came to what was his own, but his own people did not receive him. 12 But to all who have received him—those who believe in his name—he has given the right to become God’s children—
90–110 CE (scholarly estimate) Read in John

References

"... Verses 10–11 again strengthen the connection with the creation established in verses 1–5 when it is confirmed that the world is made “through” the Logos. But now this is used as a contrast to the fact that the world did not recognize the Logos. Here the prologue again adopts aspects of the Early Jewish Wisdom discourse: Wisdom was given into the world or even came to dwell within Israel, but it also experienced rejection or nonrecognition. (Compare Proverbs 1:20–27; Sirach 24:28–29 and, in an apocalyptic framework, 1 Enoch 42:1–2) Thus, verses 10–11 could easily be read as a modification of the Wisdom tradition, which is now expressed by reference to the λόγος: as Wisdom was said to rule over the whole world (Sirach 24:6), it is now stated for the λόγος, and as rejection was experienced by Sophia, the λόγος is now rejected by “his own,” which is, in the present context, most probably “a reference to Israel’s role.” In the body of the gospel, this is matched by the rejection of Jesus by his contemporaries in John 2–12 while his non-recognition by the world is particularly mirrored in the farewell discourses where the world is the predominant opponent, not the “Jews.” ..."
Jörg Frey, “Between Torah and Stoa: 'How Could Readers Have Understood the Johannine Logos?',” in The Prologue of the Gospel of John: Its Literary, Theological, and Philosophical Contexts. Papers Read at the Colloquium Ioanneum 2013, ed. Jan G. Van der Watt, R. Alan Culpepper, and Udo Schnelle (Tübingen: Mohr Siebeck, 2016), 189–234.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Sirach 24:28 and John 1:10

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