head of the Judean community. From the
references in the rabbinical writings, as well as from the definite
statement of Eusebius, it is reasonably certain that this Simon lived
between 200 and 175 B.C. Furthermore, the quotations in the writings of
Ben Sira from Ecclesiastes in its original form imply that he wrote during
the latter part of the Greek period. The complete absence of any reference
to the Maccabean struggle also proves beyond question that he lived before
168 B.C. These facts indicate that the date of his writing was somewhere
between 190 and 175 B.C.

In the Hebrew version the name of this famous sage appears as Jesus, the
son of Eleazar, the son of Sira. In the Greek version, however, he is
known simply as Jesus, the son of Sirach. Ben Sira, or Sirach, was
apparently his family name, while Jesus is the Greek equivalent of Jeshua
or Joshua. From his writings it may be inferred that he belonged to a
well-known Jerusalemite family. It is also not improbable that he was
connected with the high-priestly line. His references to Simon the high
priest reveals his deep sympathies with the ecclesiastical rulers of
Jerusalem. The closing words in the Hebrew version of 51:12 are equally
significant: "Give thanks to him who chose the sons of Sadok to be
priests." In his teachings Ben Sira is in some respects a forerunner of
the later Sadducees. Evidently he was a man of influence in the Judean
community. His fame as a wise man doubtless attracted many disciples. He
was deeply interested in every phase of life. While his point of view was
somewhat similar to that of Koheleth, his outlook was thoroughly
optimistic. His teachings were positive rather than negative. His faith
was that of the fathers, and his purpose constructive. Out of the wealth
of teachings inherited from the past, and also out of his own personal
experience and observation, he sought to inspire right ideals in the young
and to develop them into happy and efficient servants of God and of their
fellow-men. In this respect he was a worthy representative of the wise who
during this period moulded the life of Judaism.

II. His Writings. The prologue to the Greek version of the wisdom of
Sirach states that he was a devoted student of the earlier scriptures of
his race. In 33:16 he acknowledges, in all modesty, his indebtedness to
the past:

I awakened last of all as one who gathers after the great gatherers,
By the blessing of the Lord I profited and fi