By Boyd Robertson (Author), Iain McDonald (Author)
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14 [Eng. 1–13, 24–25). In Ben Sira’s depiction, however, the king’s wisdom radiates outward to the nations. I am indebted to Eugene McGarry for pointing out this parallel. 44 WISDOM, TORAH, AND ELECTION 15 PLAN OF THE PRESENT STUDY The famous complexity of the textual history of the book of Sirach presents numerous challenges to the textual critic. Although Ben Sira composed his work in Hebrew, only some 68 percent of the Hebrew text is extant. In addition to the Hebrew text, various Greek, Syriac, and Latin manuscripts provide important witnesses to the text of Sirach.
Moreover, Ben Sira’s language suggests that he viewed these two divine apportionments of wisdom to be uneven. The unevenness results not from a qualitative difference in the wisdom of the two allotments, but rather from a quantitative disparity. Upon all his creations and upon all humanity, Ben Sira relates, YHWH dispensed (ἐκχέω, literally “to pour out [like water]”) wisdom in a calculated amount. Thus, according to Ben Sira, all human beings receive a certain measure of wisdom by virtue of their created status.
51 52 Calduch-Benages, “God, Creator of All,” 89. Argall, 1 Enoch and Sirach, 146. 12–35. 16, 33). That is to say, YHWH orders the natural world for the benefit of human beings. But if everything is good, how can evil exist? 25, 27). Some things in the world appear to be bad, but they are only bad for evil people. 28–31). 53 So in one sense nothing is truly bad, since even bad things have a good purpose in the divine economy. A duality such as the one represented in this passage embodies at best a weak attempt at a solution to the problem of theodicy.