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Sirach

Ben Sira, Ecclesiasticus

About this book
Chapter 41

1 O death, how bitter is the memory of you to a man who is at peace in his possessions, to the man who has nothing to distract him and has prosperity in all things, and who still has strength to enjoy food! 2 O death, your sentence is acceptable to a man who is needy and who fails in strength, who is in extreme old age, is distracted about all things,⁠ is perverse, and has lost patience! 3 Don’t be afraid of the sentence of death. Remember those who have been before you and who come after. This is the sentence from the Lord over all flesh. 4 And why do you refuse when it is the good pleasure of the Most High? Whether life lasts ten, or a hundred, or a thousand years, there is no inquiry about life in Hades. 5 The children of sinners are abominable children and they frequent the dwellings of the ungodly.⁠ 6 The inheritance of sinners’ children will perish and with their posterity will be a perpetual disgrace. 7 Children will complain of an ungodly father, because they suffer disgrace because of him. 8 Woe to you, ungodly men, who have forsaken the law of the Most High God!⁠ 9 If you are born, you will be born to a curse. If you die, a curse will be your portion. 10 All things that are of the earth will go back to the earth; so the ungodly will go from a curse to perdition. 11 The mourning of men is about their bodies; but the evil name of sinners will be blotted out. 12 Have regard for your name, for it continues with you longer than a thousand great treasures of gold.⁠ 13 A good life has its number of days, but a good name continues forever.

Shame, Responsibility, and Care for Daughters

14 My children, follow instruction in peace. But wisdom that is hidden and a treasure that is not seen, what benefit is in them both? 15 Better is a man who hides his foolishness than a man who hides his wisdom. 16 Therefore show respect for my words; for it is not good to retain every kind of shame. Not everything is approved by all in good faith. 17 Be ashamed of sexual immorality before father and mother, of a lie before a prince and a mighty man, 18 of an offense before a judge and ruler, of iniquity before the congregation and the people, of unjust dealing before a partner and friend, 19 and of theft in the place where you stay. Be ashamed in regard of the truth of God and his covenant, of leaning on your elbow at dinner, of contemptuous behavior in the matter of giving and taking, 20 of silence before those who greet you, of looking at a woman who is a prostitute, 21 of turning away your face from a kinsman, of taking away a portion or a gift, of gazing at a woman who has a husband, 22 of meddling with his maid—and don’t come near her bed, of abusive speech to friends—and after you have given, don’t insult,

Texts in conversation

Compare Sirach 41:5 and John 9:2

Deuterocanon · New Testament

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Summary

Sirach teaches that the children of sinners suffer because of their parents’ sin, reflecting collective accountability. In John, the disciples ask if a man’s blindness was caused by his own sin or his parents, showing this in later Jewish thought.

Passages

Sirach 41:5

Deuterocanon · Ben Sira, Ecclesiasticus
3 Don’t be afraid of the sentence of death. Remember those who have been before you and who come after. This is the sentence from the Lord over all flesh. 4 And why do you refuse when it is the good pleasure of the Most High? Whether life lasts ten, or a hundred, or a thousand years, there is no inquiry about life in Hades. 5 The children of sinners are abominable children and they frequent the dwellings of the ungodly. 6 The inheritance of sinners’ children will perish and with their posterity will be a perpetual disgrace. 7 Children will complain of an ungodly father, because they suffer disgrace because of him.
195–180 BCE (scholarly estimate) Read in Sirach

John 9:2

New Testament
1 Now as Jesus was passing by, he saw a man who had been blind from birth. 2 His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?” 3 Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him. 4 We must perform the deeds of the one who sent me as long as it is daytime. Night is coming when no one can work.
90–110 CE (scholarly estimate) Read in John

References

"... Kaminsky has shown that although the notion of individual accountability enjoyed increased emphasis following the trauma of the Babylonian exile, the notion of collective accountability did not disappear. (For the continued importance of the individual, see Daniel 6:25; Esther 9:7-10; Matthew 23:29-36; John 9:2; 1 Thessalonians 2:14-16; Leviticus Rabbah 4:6; b. Sanhedrin 43b-44) Ben Sira offers a relatively lengthy discussion concerning the children of the wicked ... The curses awaiting the children of sinners are numerous: a bad reputation, loss of wealth, shame, and contempt for their father. The association of children of sinners with other ungodly individuals invites even more negative consequences, as Sirach 22:13 suggests, because the troubles of the wicked seem to be contagious for those who associate with them. The intragenerational consequences of this will be explored below in connection with Sirach 22:13, but it is important to note in the discussion of Sirach 41:5-10 that the children of the ungodly face insuperable odds in avoiding the retribution incurred by their parents. The passage suggests that the children of sinners are by their very nature detestable. That they dwell among the ungodly could be a case either of like attracting like or of the unbreakable cycle of wickedness; because the child’s father is wicked and exposes his son to his wicked accomplices, the child inherits the negative consequences of his father’s actions and associations ..."
Hilary Claire Kapfer, “Collective Accountability among the Sages of Ancient Israel” (diss., Harvard University, 2013), 75, 131.

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 41:5 and John 9:2

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