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Sirach / Chapter 50

Sirach 50

31 verses • Latin Vulgate (Jerome)

Translator's Introduction

What This Chapter Is About

The climax of the Praise of the Ancestors: Simon son of Onias, the high priest who is the only contemporary figure in the entire roll call. Ben Sira describes Simon's repair of the Temple and fortification of the city, then paints an extraordinary portrait of the high priest performing the liturgy on the Day of Atonement -- emerging from the Holy of Holies in his splendid vestments, surrounded by priests and Levites, as the people prostrate themselves and the trumpets sound. The chapter concludes with a doxology and Ben Sira's personal colophon.

What Makes This Chapter Remarkable

This is the most detailed eyewitness description of Second Temple worship in any biblical or deuterocanonical text. No other source captures the sensory experience -- the visual splendor of the vestments, the sound of the trumpets and the people's prostration, the fragrance of the incense -- with such immediacy. Ben Sira almost certainly witnessed these ceremonies personally. The comparison of Simon to the morning star, the full moon, the rainbow, roses, lilies, and cedars creates a cascade of cosmic imagery that elevates the high priest to a near-divine figure.

Translation Friction

The identification of 'Simon son of Onias' is debated: he is most likely Simon II (died c. 196 BCE), which would make this a near-contemporary portrait. The lavish praise has led some scholars to suspect that Ben Sira was a client of the high priestly family. The chapter's focus on the priestly office to the exclusion of prophetic or royal figures as the pinnacle of Israel's history reflects a distinctly Zadokite/Aaronide theological perspective.

Connections

Exodus 28 (high priestly vestments); Leviticus 16 (the Day of Atonement liturgy); Numbers 6:24-26 (the Aaronic blessing); Psalm 118:26 (blessed is he who comes in the name of the Lord); Ezekiel 44:15-16 (the Zadokite priests); Hebrews 9:1-7 (the earthly tabernacle worship).

Sirach 50:1

Simon Oniae filius sacerdos magnus qui in vita sua suffulsit domum et in diebus suis corroboravit templum.

Simon son of Onias, the great priest, who in his lifetime repaired the house of God and in his days strengthened the temple.

Notes & Key Terms 2 terms

Key Terms

Simon Oniae filius
"Simon son of Onias"

Most likely Simon II, high priest in Jerusalem in the early 2nd century BCE; Ben Sira's contemporary and the culmination of the entire Praise of the Ancestors.

sacerdos magnus
"great priest"

The high priest (kohen gadol); the supreme religious authority in Second Temple Judaism.

Translator Notes

  1. The only living person in the Praise of the Ancestors. Simon's first achievement is structural: he restored and fortified the Temple itself.
Sirach 50:2

Templique etiam altitudo ab ipso fundata est duplex aedificatio et excelsi parietes templi.

By him also the height of the temple was founded, the double building and the lofty walls of the temple.

Notes & Key Terms

Translator Notes

  1. Structural reinforcement of the Temple complex: double walls and increased height to protect against both natural and military threats.
Sirach 50:3

In diebus ipsius emanavit puteus aquarum et quasi mare adimpletus est supra modum.

In his days the reservoir of waters flowed, a cistern vast as the sea in its abundance.

Notes & Key Terms

Translator Notes

  1. Simon's water engineering -- securing Jerusalem's water supply, continuing the legacy of Hezekiah's tunnel.
Sirach 50:4

Qui curavit gentem suam et liberavit eam a perditione.

He took care of his people and delivered them from destruction.

Notes & Key Terms

Translator Notes

  1. Simon's civic role: not merely a religious functionary but a national leader who protected his people.
Sirach 50:5

Qui praevaluit amplificare civitatem qui adeptus est gloriam in conversatione gentis et ingressum domus et atrii amplificavit.

He had the strength to enlarge the city, and he gained glory in the service of his people, and he widened the entrance of the house and the court.

Sirach 50:6

Quasi stella matutina in medio nebulae et quasi luna plena in diebus suis lucet.

Like the morning star amid the clouds, and like the full moon in its days he shone.

Notes & Key Terms 1 term

Key Terms

stella matutina
"morning star"

Venus as it appears before dawn; the brightest celestial object after the sun and moon, here representing Simon's brilliance among his contemporaries.

Translator Notes

  1. The great simile cascade begins: Simon is compared to celestial bodies. The morning star (Venus) pierces the darkness; the full moon illuminates the night.
Sirach 50:7

Et quasi sol refulgens sic ille effulsit in templo Dei.

And like the sun shining forth, so he radiated in the temple of God.

Notes & Key Terms

Translator Notes

  1. The highest comparison: the sun itself. Simon in the Temple is as brilliant as the sun in the sky.
Sirach 50:8

Quasi arcus refulgens inter nebulas gloriae et quasi flos rosarum in diebus vernis et quasi lilia quae sunt in transitu aquae et quasi tus in diebus aestatis.

Like the rainbow gleaming amid clouds of glory, and like rose blossoms in the days of spring, and like lilies by the flowing water, and like frankincense in the summer days.

Notes & Key Terms 2 terms

Key Terms

arcus
"rainbow"

The covenant sign (Genesis 9:13) and natural wonder; Simon's appearance evokes both aesthetic beauty and covenantal promise.

tus
"frankincense"

The most precious incense, burned in the Temple as a fragrant offering; Simon's presence is itself a kind of offering.

Translator Notes

  1. Four more comparisons in rapid succession: rainbow, roses, lilies, frankincense. Each engages a different sense -- sight, sight, sight, and smell -- building a synesthetic portrait of overwhelming beauty.
Sirach 50:9

Quasi ignis effulgens et tus ardens in igne.

Like blazing fire and incense burning upon the flame.

Notes & Key Terms

Translator Notes

  1. Fire and incense: the two elements of the altar offering. Simon himself is the living sacrifice.
Sirach 50:10

Quasi vas auri solidum ornatum omni lapide pretioso.

Like a vessel of solid gold adorned with every precious stone.

Notes & Key Terms

Translator Notes

  1. Simon is compared to a liturgical vessel -- the finest craftsmanship of the Temple treasury, covered in gems.
Sirach 50:11

Quasi oliva pullulans et cypressus in altitudinem se extollens in accipiendo ipsum stolam gloriae et vestiri eum in consummationem virtutis.

Like a flourishing olive tree and a cypress soaring to the heights -- when he put on the robe of glory and clothed himself in the fullness of power.

Notes & Key Terms 2 terms

Key Terms

stolam gloriae
"robe of glory"

The high priestly vestments described in Exodus 28 and Sirach 45:9-14; when worn, they transform the priest into a visible embodiment of divine glory.

consummationem virtutis
"fullness of power"

The vestments confer not merely beauty but authority; wearing them is the assumption of sacral power.

Translator Notes

  1. The botanical images give way to the vesting: Simon dons the high priestly garments and is transformed. The olive tree represents fruitfulness; the cypress, majesty.
Sirach 50:12

In ascensu altaris sancti gloriam dedit sanctitatis amictum.

In ascending the holy altar he gave glory to the vestment of holiness.

Notes & Key Terms

Translator Notes

  1. The moment of ascent: Simon climbs the altar ramp, and his movements infuse even the garments with additional glory.
Sirach 50:13

In accipiendo autem partes de manu sacerdotum et ipse stans iuxta aram et circa illum corona fratrum quasi plantatio cedri in Libano.

When he received the portions from the hands of the priests, standing beside the altar, with a crown of brothers around him like a plantation of cedars on Lebanon.

Notes & Key Terms 2 terms

Key Terms

corona fratrum
"crown of brothers"

The priestly brethren arranged in a circle around the high priest; their collective presence creates a living crown of honor.

cedri in Libano
"cedars on Lebanon"

The most majestic trees in the biblical world; the priests standing around Simon are as tall and stately as Lebanon's famous forest.

Translator Notes

  1. Simon surrounded by the other priests: they form a 'crown' (corona) around him, like a grove of cedars. The visual is architectural: a central figure encircled by supporting columns.
Sirach 50:14

Sic circa illum steterunt quasi rami palmae et omnes filii Aaron in gloria sua.

So they stood around him like palm branches, all the sons of Aaron in their glory.

Notes & Key Terms 1 term

Key Terms

filii Aaron
"sons of Aaron"

The entire priestly line descended from Aaron; their collective presence validates Simon's office as the culmination of an ancient and divinely ordained succession.

Translator Notes

  1. A second botanical image: palm branches, associated with festive worship (Leviticus 23:40). The entire Aaronic priesthood radiates glory.
Sirach 50:15

Oblatio autem Domini in manibus ipsorum coram omni synagoga Israhel et consummatione fungens in ara amplificare oblationem Excelsi Regis.

The offering of the Lord was in their hands before the whole assembly of Israel, and performing the completion at the altar, he magnified the offering of the Most High King.

Notes & Key Terms 1 term

Key Terms

synagoga Israhel
"assembly of Israel"

The full congregation gathered for worship; the entire people as witnesses to the high priestly service.

Translator Notes

  1. The liturgical action: the priests hold the offerings, Simon completes the sacrifice, and the entire assembly witnesses the ritual.
Sirach 50:16

Porrexit manum suam in libatione et libavit de sanguine uvae.

He stretched out his hand for the libation and poured out the blood of the grape.

Notes & Key Terms 1 term

Key Terms

sanguine uvae
"blood of the grape"

Wine described with sacrificial language; the poetic identification of wine with blood intensifies the ritual's solemnity.

Translator Notes

  1. The wine libation poured at the base of the altar -- the 'blood of the grape' echoes Genesis 49:11 and Deuteronomy 32:14, linking the liturgical act to the most ancient poetic traditions.
Sirach 50:17

Effudit in fundamento altaris odorem divinum Excelso Principi.

He poured out at the foot of the altar a divine fragrance to the Most High Prince.

Notes & Key Terms 1 term

Key Terms

Excelso Principi
"Most High Prince"

An unusual title for God combining transcendence (Excelsus) with sovereignty (Princeps); God is the supreme ruler to whom the offering ascends.

Sirach 50:18

Tunc exclamaverunt filii Aaron in tubis productilibus et sonuerunt et auditam fecerunt magnam vocem in memoriam coram Deo.

Then the sons of Aaron shouted on the hammered trumpets, and sounded forth, making a great noise heard as a memorial before God.

Notes & Key Terms 1 term

Key Terms

tubis productilibus
"hammered trumpets"

The silver trumpets (hasotsrot) of Numbers 10:2, made from hammered silver and blown by the priests at appointed moments in the liturgy.

Translator Notes

  1. The silver trumpets (Numbers 10:2) blown at the moment of sacrifice: their blast carries the memorial of Israel's offering into God's presence.
Sirach 50:19

Tunc omnis populus simul properaverunt et ceciderunt in faciem super terram adorare Dominum Deum suum et dare preces omnipotenti Deo excelso.

Then all the people together made haste and fell on their faces to the ground, to worship the Lord their God and offer prayers to God the Almighty, the Most High.

Notes & Key Terms

Translator Notes

  1. The most dramatic moment in the entire chapter: the entire congregation simultaneously prostrates. The physical act -- thousands of bodies hitting the ground at once -- must have been both audible and overwhelming.
Sirach 50:20

Et amplificaverunt psallentes in vocibus suis et in magna domo auctus est sonus suavitatis plenus.

And the singers raised their voices in praise, and in the great house the sound swelled to full sweetness.

Notes & Key Terms

Translator Notes

  1. The Levitical choir fills the Temple with music: the 'great house' (magna domus) resonates with the combined effect of voices, instruments, and architecture.
Sirach 50:21

Et rogavit populus Dominum excelsum in prece usque dum perfectus est honor Domini et munus suum perfecerunt.

And the people made supplication to the Lord Most High in prayer, until the honor of the Lord was completed and they had finished their service.

Notes & Key Terms

Translator Notes

  1. Prayer continues until the sacrifice is fully consumed -- the liturgy is complete only when both offering and prayer have reached their end.
Sirach 50:22

Tunc descendens manus suas extulit in omnem congregationem filiorum Israhel dare gloriam Deo a labiis suis et in nomine ipsius gloriari.

Then descending, he stretched out his hands over the whole congregation of the children of Israel, to give glory to God from his lips and to glory in his name.

Notes & Key Terms

Translator Notes

  1. Simon descends from the altar to pronounce the blessing: his outstretched hands over the assembly channel divine benediction to the people.
Sirach 50:23

Et iteravit orationem suam volens ostendere virtutem Dei.

And he repeated his prayer, desiring to display the power of God.

Notes & Key Terms

Translator Notes

  1. The repetition of the prayer intensifies its effect: Simon does not rush through the liturgy but lingers in the divine presence.
Sirach 50:24

Et nunc orate Deum omnium qui magna fecit in omni terra qui auxit dies nostros a ventre matris nostrae et fecit nobiscum secundum suam misericordiam.

And now pray to the God of all, who has done great things throughout the earth, who has increased our days from our mother's womb, and has dealt with us according to his mercy.

Notes & Key Terms

Translator Notes

  1. A communal prayer that moves from cosmic scope ('God of all,' 'throughout the earth') to intimate personal experience ('from our mother's womb').
Sirach 50:25

Det nobis iucunditatem cordis et fieri pacem in diebus nostris in Israhel per dies sempiternos.

May he give us gladness of heart and grant that peace may be in our days in Israel, as in the days of old.

Notes & Key Terms

Translator Notes

  1. The prayer for peace (shalom) in Israel -- the ultimate liturgical petition, connecting present worship to the eternal hope.
Sirach 50:26

Credere Israhel nobiscum esse Dei misericordiam ut liberet nos in diebus suis.

May Israel trust that God's mercy is with us, to deliver us in his appointed time.

Sirach 50:27

Duabus gentibus odit anima mea tertia autem non est gens quam oderim.

Two nations my soul detests, and the third is not even a nation:

Notes & Key Terms

Translator Notes

  1. An abrupt shift from liturgical exaltation to ethnic polemic. The three-fold pattern sets up the following verse.
Sirach 50:28

Qui sedent in monte Seir et Philisthim et stultus populus qui habitat in Sichimis.

Those who sit on Mount Seir, the Philistines, and the foolish people who dwell in Shechem.

Notes & Key Terms 2 terms

Key Terms

monte Seir
"Mount Seir"

Edom/Idumea; the traditional enemy to Judah's south, whose hostility during the Babylonian destruction earned lasting enmity.

Sichimis
"Shechem"

The Samaritan center of worship at Mount Gerizim; the 'foolish people' (stultus populus) is Ben Sira's contemptuous designation for the Samaritans.

Translator Notes

  1. Mount Seir = Edomites (later Idumeans); Philistines = the traditional coastal enemies; Shechem = the Samaritans, here dismissed as 'not even a nation.' The anti-Samaritan polemic is sharp and reflects the deep hostility between Jerusalem and Samaria in Ben Sira's time.
Sirach 50:29

Doctrinam sapientiae et disciplinae scripsit in codice isto Iesus filius Sirach Hierosolymita qui renovavit sapientiam de corde suo.

Instruction in wisdom and knowledge has been written in this book by Jesus son of Sirach of Jerusalem, who poured forth wisdom from his heart.

Notes & Key Terms 2 terms

Key Terms

Iesus filius Sirach
"Jesus son of Sirach"

The author's full name in Latin form: Yeshua ben Sira in Hebrew. One of the very few biblical authors to identify himself by name within the text.

Hierosolymita
"of Jerusalem"

Ben Sira claims Jerusalem as his city -- he is not a provincial sage but a product of the capital and its Temple culture.

Translator Notes

  1. The author's colophon: Ben Sira identifies himself by name, city, and achievement. He claims his wisdom comes from his own heart -- not mere compilation but personal insight.
Sirach 50:30

Beatus qui in istis versatur bonis qui ponit illa in corde suo sapiens erit semper.

Blessed is the one who occupies himself with these good things; whoever lays them up in his heart will be wise forever.

Sirach 50:31

Si enim haec fecerit ad omnia valebit quia lux Dei vestigium eius est.

For if he does these things, he will be strong in all circumstances, because the light of God is his path.

Notes & Key Terms 1 term

Key Terms

lux Dei vestigium eius
"light of God is his path"

God's light illuminates the way for the wise; the vestigium (footprint, track) suggests that the wise person walks in God's own footsteps.

Translator Notes

  1. The book's penultimate verse (before the epilogue prayer of ch. 51): the one who follows wisdom walks in divine light. The path metaphor connects back to the Torah as a lamp (Psalm 119:105).
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