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Sirach

Ben Sira, Ecclesiasticus

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Chapter 31

1 Wakefulness that comes from riches consumes the flesh, and anxiety about it takes away sleep. 2 Wakeful anxiety will crave slumber. In a severe disease, sleep will be broken. 3 A rich man toils in gathering money together. When he rests, he is filled with his good things. 4 A poor man toils in lack of substance. When he rests, he becomes needy. 5 He who loves gold won’t be justified. He who follows destruction will himself have his fill of it. 6 Many have been given over to ruin for the sake of gold. Their destruction meets them face to face. 7 It is a stumbling block to those who sacrifice to it. Every fool will be taken by it. 8 Blessed is the rich person who is found blameless, and who doesn’t go after gold.⁠ 9 Who is he, that we may call him blessed? For he has done wonderful things among his people.⁠ 10 Who has been tried by it, and found perfect? Then let him boast. Who has had the power to transgress, and has not transgressed? And to do evil, and has not done it? 11 His prosperity will be made sure. The congregation will proclaim his alms.

Food, Wine, and Banquets

12 Do you sit at a great table? Don’t be greedy there. Don’t say, “There is a lot of food on it!” 13 Remember that a greedy eye is a wicked thing. What has been created more greedy than an eye? Therefore it sheds tears from every face. 14 Don’t stretch your hand wherever it looks. Don’t thrust yourself with it into the dish. 15 Consider your neighbor’s feelings by your own.⁠ Be discreet in every point.⁠ 16 Eat like a human being those things which are set before you. Don’t eat greedily, lest you be hated.⁠ 17 Be first to stop for manners’ sake. Don’t be insatiable, lest you offend. 18 And if you sit among many, Don’t reach out your hand before them. 19 How sufficient to a well-mannered man is a very little. He doesn’t breathe heavily in his bed. 20 Healthy sleep comes from moderate eating.⁠ He rises early, and his wits are with him. The pain of wakefulness, colic, and griping are with an insatiable man.⁠ 21 And if you have been forced to eat, rise up in the middle of it, and you shall have rest. 22 Hear me, my son, and don’t despise me, and in the end you will appreciate my words. In all your works be skillful, and no disease will come to you. 23 People bless him who is liberal with his food. The testimony of his excellence will be believed. 24 The city will murmur at him who is a stingy with his food. The testimony of his stinginess will be accurate. 25 Don’t show yourself valiant in wine, for wine has destroyed many.⁠ 26 The furnace tests the temper of steel by dipping; so does wine test hearts in the quarreling of the proud. 27 Wine is as good as life to men, if you drink it in moderation.⁠ What life is there to a man who is without wine? It has been created to make men glad. 28 Wine drunk in season and in moderation is joy of heart and gladness of soul: 29 Wine drunk excessively is bitterness of soul, with provocation and conflict.⁠ 30 Drunkenness increases the rage of a fool to his hurt. It diminishes strength and adds wounds. 31 Don’t rebuke your neighbor at a banquet of wine. Don’t despise him in his mirth. Don’t speak a word of reproach to him.⁠ Don’t distress him by making demands of him.

Texts in conversation

Compare Letter of Aristeas 207 and Sirach 31:15

Pseudepigrapha, Hebrew Bible Expansions · Deuterocanon

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Summary

The Letter of Aristeas gives the golden rule as advice to a king on how to treat his subjects. Sirach 31 applies a form of the same rule to manners at a banquet, telling the guest to judge his neighbor's feelings by his own.

Passages

Letter of Aristeas 207

Pseudepigrapha, Hebrew Bible Expansions · Letter of Aristeas to Philocrates
man must obey Him.' The king praised him and then asked another How he could maintain the truth? In reply to the question he said, 'By recognizing that a lie brings great disgrace on all men, and more especially on kings. For since they have the power to do whatever they wish, why should they resort to lies? In addition to this you must always remember, Your Majesty, that God is a lover of the truth.' The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should happen to you, but to be a partaker of all good things, so you should act on the same principle toward your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'
200–150 BCE (scholarly estimate) Read in the Letter of Aristeas

Sirach 31:15

Deuterocanon · Ben Sira, Ecclesiasticus
12 Do you sit at a great table? Don’t be greedy there. Don’t say, “There is a lot of food on it!” 13 Remember that a greedy eye is a wicked thing. What has been created more greedy than an eye? Therefore it sheds tears from every face. 14 Don’t stretch your hand wherever it looks. Don’t thrust yourself with it into the dish. 15 Consider your neighbor’s feelings by your own. Be discreet in every point. 16 Eat like a human being those things which are set before you. Don’t eat greedily, lest you be hated. 17 Be first to stop for manners’ sake. Don’t be insatiable, lest you offend.
195–180 BCE (scholarly estimate) Read in Sirach

References

“... The perfect testimony for this embrace at home and abroad is the presence of the rule both in the Letter of Aristeas (written in Greek, most likely in Alexandria) and in the deuterocanonical/apocryphal books of Tobit and Ben Sira (both written in Palestine in Hebrew, or more likely in Aramaic in the case of Tobit). [...] As we have already seen, Ben Sira applies the Golden Rule or a reasonable facsimile thereof to the specific case of table etiquette (Sir 31:12–32:13). He reminds the guest at a banquet (31:15): “Know your neighbor as your own soul [i.e., realize that your neighbor feels as you do], and bear in mind what you yourself hate.” ...”
John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love (New Haven, CT: Yale University Press, 2009), 554–555.

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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Letter of Aristeas 207 and Sirach 31:15

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