SIRACH (ECCLESIASTICUS)
SIRACH (ECCLESIASTICUS)
There is always confusion about the Book of Sirach—Ecclesiasticus is the Latin name for it, which is, of course, easy to confuse with Ecclesiastes. On the other hand, the Book of Sirach is not infrequently called the Book of Wisdom, or even Solomon, which multiplies the confusion.
And yet, relative to other Old Testament works, a surprising amount is known with certainty about Sirach: we know who wrote it (Yeshua ben Eleazar ben Sira (Ben Sira), a Jewish scribe), when (175 BC, or thereabouts), and who translated it into Greek (his grandson, around 117 BC).[1] The original Hebrew text has also been rediscovered—at least, in part.
It is also a very long Book (1372 verses, more verses than our previous five Apocrypha combined) and is an anthology: a collection of poems, advice, and wise sayings. In fact, it looks a lot like Proverbs in places, with the addition of psalms, prayers, and hymns, except that the last nine chapters of the Book are a recapitulation of Jewish history. That last piece is notable for our purposes because, like all historical Books, that portion is much less cited by early Fathers.[2] Accordingly, the citations per verse metric for Sirach is reduced. However, after all this playing around in the data, I see the relatively few citations to that part of Sirach as “deep cuts”—anyone quoting from it shows that they really, really, really studied their Sirach.[3]
On the other hand, the rest of the Book is as well referenced in the Bible as the Book of Wisdom (over 64 times in the KJV alone); and it is almost as well-cited by the early Fathers as the Book of Wisdom was (1432 citations to 1798). Once again, I stopped looking after I had found 500 times that it had been cited by early Fathers in works specifically declaring it to be Sacred Scripture, Prophecy, the word of God, etc. It is, likewise, alluded to very early (e.g., in the Didache, the Shepherd of Hermas, the Epistle of Barnabas, etc.), with full citations earlier than many canonical Books. The first full citations come from Clement of Alexandria. Recall what Kruger told us about Clement:
Clement of Alexandria, and others – were astute “literary critics” who carefully analyzed the literary merits and historical origins of canonical and noncanonical books… As a result, they took the task of distinguishing between canonical and apocryphal books very seriously, giving us reason for greater confidence in their final conclusions. (P. 201).
The ability of Patristic writers to distinguish between scriptural books and merely useful books is particularly evident in the writings of Clement of Alexandria and Origen. (P. 263).
Clement cited to Sirach as Prophecy and Scripture, and 82 times per www.biblindex.org/citation_biblique/search. For comparison, Song of Songs is also a Poetic Book, the same category as Sirach, and we find clear citations to Sirach well before we find clear citations to Songs (which Clement never once cites, per Biblindex).
And yet, through 350 AD, Biblindex shows 1,066 citations to Songs versus 431 for Sirach. But 743 of the citations to Songs (70% of them) come just from Origen, who wrote a commentary/collection of homilies on it (and we still have them, which is not a minor point when making comparisons like this). Origen also cited to Sirach 130 times.[4] So, if we extract Origen from both, we have 323 citations from others to Songs and 301 to Sirach. Ecclesiastes is also a Poetic Book, with 296 citations by 350 AD, of which 144 are from Origen. So, Sirach holds up well enough:
| Book | Cites | Origen | Others |
| Songs | 1066 | 743 | 323 |
| Sirach | 431 | 130 | 302 |
| Ecclesiastes | 296 | 144 | 152 |
After 350 AD, there is continued support for Sirach: e.g., Ecclesiastes will be cited another 766 times, Sirach/Ecclesiasticus 794. However, we cannot take exact numbers too seriously, as www.biblindex.org/citation_biblique/search is incomplete after 350 (e.g., it does not even begin to cover Augustine’s enormous volume of works (he cites to Sirach hundreds of times)).[5] But other comparisons confirm this, e.g., “There are a total of 65 individual verses cited from Sirach in John [Chrysostom (d. 407 AD)]’s New Testament homilies, only slightly fewer than the 77 verses cited from Proverbs.”[6]
Citations to Sirach 34:25 as Scripture were a matter of great importance in the Donatist Controversy, as a scribal error became critical to the dispute:
It was not Donatus of Carthage[7] who established that Christians had to be rebaptized, as I thought when I responded to his letter.[8] Nor is it true that he drew the words necessary for his purpose directly from an expression of Ecclesiasticus, where it is written, “If a person is baptized after touching a dead person and touches him again, what good was it for him to wash.” He claims it reads, “If someone is baptized by a dead person, what good was it for him to wash?” We later ascertained that even before the Donatist party existed, many codices —mostly, to be honest, African— did not have in this context the words “and touches him again.” Augustine Retractions 1.21.3 [Per Ancient Christian Commentary on Scripture, not available online.]
The scribal error occurred centuries earlier, e.g., in the works of Cyprian, 245-258 AD (who cites to Sirach 42 times, e.g., Treatise 8, 2: “The Holy Spirit speaks in the sacred Scriptures, and says, … Moreover, He says again, As water extinguishes fire, so almsgiving quenches sin.” Sirach 3:30).[9] In any event, we have a case where not only is Sirach long established as Scripture, but also used to establish doctrine; in fact, a mistake in a copy of Sirach led to a heretical doctrine contrary to both the true Sirach and the true doctrine.
Sirach, as true doctrine, was also a matter of dispute with the Manicheans. Augustine (a converted Manichean) devoted Sermon 164A (before 396 AD) to disputing the Manichean interpretation of Sirach 12:4-7:
4Give to the godly man, and help not a sinner. 5… give not to the ungodly: hold back thy bread, and give it not unto him… 7Give unto the good, and help not the sinner.
They took the words literally, and refused to aid such people; Augustine corrects them: we are to give alms to all, including sinners—but not because they are sinners and not in aid of their sin. We are all sinners, no one is cut off from all charity because of sin (Luke 6:27: Love your enemies, do good to them which hate you); but we are also not to cooperate with their sins.
Sirach will also appear on most of the canon lists, will be accepted by every certain Council, and will be included in every existing early Bible (i.e., the four Great Uncial Codices). Sirach was, of course, also read in the liturgy of the early Churches.[10]
As for the Jewish view of Sirach, recall that we were told by Geisler and the Apologetics Study Bible that “Judaism, which produced these books, has never accepted them into its Bible (the Hebrew Scriptures, corresponding to our Old Testament).” The Jewish Study Bible, on the other hand, says that “different Jewish groups … may have had different ideas of what comprised scripture…” and that “the Wisdom of Jesus ben Sirach … was thus, in some sense, canonical for some Rabbis…” (p. 2157). The NIB gives specific details:
Although Sirach was excluded from the Hebrew Bible, it was frequently cited in rabbinic circles until the tenth century CE, occasionally introduced by the formula “it is written,” which indicates Scripture. Akiba, the noted rabbi of the second century (d. C. 132 CE), thought it belonged among the … extra-canonical books, those that did not, in the language of the day, “defile the hands.” A severe penalty accompanied their reading, forfeiture of any participation in the next life. … Nevertheless, Sirach is quoted eighty-two times in the Talmud and other rabbinical writings.[11]
So, some Jews thought it was Scripture, while others said you would go to Hell/forfeit immortality for reading it. This was an extremely polarized debate. And the dispute goes on for 1000 years after Christ. Recall that Epiphanius, a Jewish Christian, tells us that the Books of Sirach and Wisdom are “disputed” among the Jews in 385 AD. Now, we have confirmation in the Talmud and other rabbinical writings that Epiphanius (and not Jerome) knew what he was talking about.[12] And it would have been impossible for the early Church to match “the” Jewish canon—they would have to pick “a” Jewish canon from among several. Jerome seems to have consulted one group (the Hebrew purists) and took their side not only in the debate over Christian Scripture but also in the debate over Jewish Scripture and what qualified as Judaism.
Also, notice the confluence of those two things: despite the claim of some Rabbis that one forfeits any participation in the next life by reading it, we still have other Rabbis in the Talmud citing to the Book of Sirach almost 800 years later. Rabbis held onto the Book of Sirach tenaciously for almost a thousand years after Christ. Earlier, the story of the Maccabean martyrs had been successfully suppressed—forgotten and replaced by a falsified version in the Talmud. The fight over Sirach lasted much longer, showing the strength of the pro-Sirach side. Still, it was ultimately rejected, not replaced—showing the strength of the anti-Sirach side that eventually won out.
Lastly, let’s go back to claims like “the extent of the Hebrew canon was clear to everyone at the time of Christ.” (Don Stewart, Blue Letter Bible).[13] Just on Sirach alone, we have the Jewish Study Bible saying otherwise, plus Akiba’s comment less than 100 years after the death of Christ (which comment implies that others disagreed), the Talmud and its citations, other Rabbinical writings until 1000 AD, and several lists, including from Jewish Christians listing the Jewish canon.[14]
Moving from the Jews to the Bible, there are over 150 possible New Testament references to Sirach to consider.[15] The fact that some Jews accepted Sirach would make references all the more meaningful, especially since never does the Bible warn anyone away from Sirach (a Book that claims to be Scripture[16] and was so “dangerous” that a “severe penalty accompanied their reading, forfeiture of any participation in the next life”). Sixty-four possible references are noted in the KJV: 60% more than even Wisdom.
Unfortunately, Sirach is far too long for me to include it all, let alone annotate it with the more than 500 citations I found from early Church Fathers who identify it as Scripture, Prophecy, etc. Even just annotating with all the possible New Testament references is impractical. Accordingly, I organized things differently: from the New Testament back to Sirach, in order to see which Evangelists and books reference it, how often, for what purpose, etc.
I mentioned above “deep cuts,” i.e., anyone referencing the last nine chapters of Sirach really knows the Book well. The Ancient Christian Commentary on Scripture tells us that “the final chapters containing a recapitulation of Israel’s history were little read.”[17] But as we will see, Jesus Himself, and the Gospel to the Jews, and Paul the Perfectly Taught Jew, and the Epistle to the Hebrews, all seem to reference those last nine chapters.
For example, when we were discussing Biblical references and their relation to the question of the Jewish canon, I quoted this from the Evangelical Biblical Theology Commentary (Example 10, above):
Although Matthew does not explicitly identify Jesus as the “Wisdom of God” … Jesus’s teaching makes repeated allusions to the words of personified Wisdom from an intertestamental Jewish book called the Wisdom of Ben Sira or Sirach (Sir 51:23, 26, 28). By speaking like personified Wisdom spoke, Jesus identifies himself as Wisdom. … This background forms a bridge between the descriptions of Wisdom in Proverbs and Jesus’s identification of himself as Wisdom. The title affirms Jesus’s deity and his roles in both creation (Col 1:16) and the exodus (Jude 5). (pp. 72-73).
Sirach 51:23, 26, 28 is a deep cut, at the very end of Sirach, amidst the chapters almost never cited by the Fathers.[18] But Jesus makes repeated allusions to it, which means that both His audience and the audience of the Gospel to the Jews (including many Priests, Acts 6:7) were so thoroughly familiar with Sirach that they, too, saw these “deep cut” allusions.
In fact, recall that we drilled down to discuss these allusions in Matthew as Example 11. Matthew 11:25-30 are six verses whose similarities to Sirach 51 “are too striking and numerous to be accidental, and indicate a definite literary dependence.”[19] The verses start with a Christian hymn that predates the Bible and end with statements perhaps too Jewish for Luke to include, since he was not writing the Gospel to the Jews. Recall that in Judaism, the teacher did not seek out or invite students; the disciple had to find his master. “The sole instance of a teacher’s invitation in the so-called apocryphal and pseudepigraphical literature of Second Temple Judaism occurs in Sirach 51…” (Deutsch p. 114). Sirach is, thus, the only possible work that Jesus could be referring to. In fact, if both Jesus’ audience and Matthew’s audience did not understand via Sirach that this “role-reversal” occurs with (and only with) the personified Wisdom of God, it would have made no sense in their culture for a teacher to make an invitation. But it makes sense for Jesus because, in so doing, He is claiming to be God—by making a deep reference to a “deep cut.”
Multiple strands of evidence point to the conclusion that Sirach was being read aloud in the Synagogues of those Jesus and Matthew are speaking to. Long after Jesus, “Akiba, the noted rabbi of the second century (d. C. 132 CE)… protested strongly against the canonicity of certain of the Apocrypha, the Wisdom of Sirach, for instance … Akiva’s utterance reads, “He who reads aloud in the synagogue from books not belonging to the canon…”[20] Akiba’s statement implies a need to prohibit, i.e., that Jews were reading Sirach aloud in the Synagogue prior to the prohibition. We also saw that the estimates are that 97% of Roman Palestine was illiterate, so the Book had to be read aloud to the people. And yet they had to understand the least interesting, least read, least cited portion of Sirach—a Book that (a) declares itself to be Scripture, (b) was “canonical for some Rabbis,” (c) was found at Qumran, the Cairo Genizah, Masada, etc., and (d) is quoted in the Talmud as Scripture.
And consider Paul. Per the KJV, the Perfectly Taught Jew made:
Nine references to Sirach in the Epistle to the Romans,
Two references to Sirach in the Epistle to the Philippians,
Two references to Sirach in the 1st Epistle to the Corinthians,
Two references to Sirach in the 2nd Epistle to the Corinthians,
One reference to Sirach in the 1st Epistle to Timothy,
Five references to Sirach in the 2nd Epistle to Timothy,
Two references to Sirach in the Epistle to the Colossians,
One reference to Sirach in the Epistle to the Ephesians,
Three references to Sirach in the Epistle to the Galatians, and
Three references to Sirach in the Epistle to the Hebrews.
This totals 30 references, made in 10 of the 13 Pauline Epistles. And those are just the ones that the KJV points out.
In addition to the focus shown in the Gospel to the Jews and by the Perfectly Taught Jew (and also John (the Beloved Disciple, “known unto the High Priest”)), the greatest focus actually comes from the Epistle of James, the Brother of the Lord. John F. MacArthur Jr. tells us that:
The epistle’s distinctively Jewish character is in keeping with the picture of James given in Acts 15 and 21.[21]
Per the NIB, “James … shows the influence of the Septuagint (LXX) not only in its explicit citations and allusions but also in its diction.” The first verse of the Epistle also identifies James’ audience as “the twelve tribes which are scattered abroad,” i.e., the Jews of the diaspora, who spoke Greek and used the Septuagint—the Greek Scriptures, of which Sirach was part.[22]
William Barclay’s introduction to the Letter of James in his Daily Study Bible gives us more detail:
James was the leader of the Jerusalem Church … even after James became a Christian, he remained in complete loyalty to the orthodox Jewish Law. So loyal that the Jews regarded him as one of themselves. … He was the leader of what might be called Jewish Christianity; he was the head of that part of the Church which remained centered in Jerusalem. There must have been a time when the Church was very close to Judaism and it was more a reformed Judaism than anything else. …The letter of James may well represent a kind of Christianity which had remained in its earliest form.
The Epistle of James consists of 108 verses. Below, we will see 29 possible cross-references to the Book of Sirach, or one allusion for every 3.7 verses.[23] Recall that (as part of his claim that Hebrews was written by the same author as Wisdom), E. H. Plumptre found 31 possible allusions to the Book of Wisdom from the Epistle to the Hebrews—31 allusions out of Hebrews’ 303 verses, a rate of one allusion for every 9.8 verses. James, the Brother of the Lord, “so loyal that the Jews regarded him as one of themselves … the leader of what might be called Jewish Christianity” makes allusions to Sirach nearly three times as frequently. He does so in an Epistle to “the twelve tribes which are scattered abroad” and at a time “when the Church was very close to Judaism and it was more a reformed Judaism than anything else.”
MacArthur tells us that “The book of James contains four direct quotes of the Old Testament and more than forty Old Testament allusions.” That’s over 40 allusions to the 39 Books of the Protestant canon, barely one per Book—plus 29 possible allusions to Sirach, a single Book of the Apocrypha.
Moreover, Craig L. Blomberg, in his “The Historical Reliability of the Gospels,” identifies the true source of James’ writing:
Of all the New Testament epistles, none contains as many passages that verbally resemble the teaching of Jesus as does James. One need look no further than the first main paragraph of his letter to observe a pattern of allusions that remains constant throughout the work. … three of the four [allusions] come from the Sermon on the Mount/Plain. Both of these trends continue throughout the rest of the epistle … there are good reasons for dating James very early, in the mid-to-late 40s, making it the earliest of all the New Testament writings … That this letter is couched in the form of wisdom literature means that its author functions as a sage, and the role of a sage is to express as his own wisdom in his own formulation the wisdom he has gained from his intensive study of the tradition’. Moreover, Peter Davids argues persuasively that the allusions to Jesus’ teaching form the backbone around which James’s entire epistle is structured. Thus Jesus’ words were not only carefully preserved but commanded great respect, playing a central and authoritative role in the life of the early church. (pp. 292-293, footnotes omitted).
No other Epistles resemble the teachings of Jesus more than the Epistle that makes 29 possible references to Sirach, which (a) declares itself to be Scripture, (b) was “canonical for some Rabbis,” (c) was found at Qumran, the Cairo Genizah, Masada, etc., and (d) is quoted in the Talmud as Scripture.
Sirach: New Testament Citations
KJV cross references are in bold.
JAMES
James 1:2-4 2My brethren, count it all joy when ye fall into divers temptations; 3Knowing this, that the trying of your faith worketh patience. 4But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
Sirach 18:18 A fool will upbraid churlishly, and a gift of the envious consumeth the eyes.
James 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
And James 1:8 A double minded man is unstable in all his ways.
Sirach 1:28 Distrust not the fear of the Lord when thou art poor: and come not unto him with a double heart.
Sirach 2:12 Woe be to fearful hearts, and faint hands, and the sinner that goeth two ways!
James 1:13-15 13Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14But every man is tempted, when he is drawn away of his own lust, and enticed. 15Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Sirach 2:1 My son, if thou come to serve the Lord, prepare thy soul for temptation.
Sirach 15:11-2011Say not thou, It is through the Lord that I fell away: for thou oughtest not to do the things that he hateth. 12Say not thou, He hath caused me to err: for he hath no need of the sinful man. … 16He hath set fire and water before thee: stretch forth thy hand unto whether thou wilt. 17Before man is life and death; and whether him liketh shall be given him. … 20He hath commanded no man to do wickedly, neither hath he given any man licence to sin.
James 1:14 But every man is tempted, when he is drawn away of his own lust, and enticed.
Sirach 18:30 Go not after thy lusts, but refrain thyself from thine appetites.
James 1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Per the notes included with the original King James Bible, see Sirach 5:11: Be swift to hear; and let thy life be sincere; and with patience give answer.
James 1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
Sirach 23:13 Use not thy mouth to intemperate swearing, for therein is the word of sin.
James 1:19-25 19Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: … 22But be ye doers of the word, and not hearers only, deceiving your own selves. 23For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
Sirach 4:29 Be not hasty in thy tongue, and in thy deeds slack and remiss.
James 2:13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
Sirach 28:2 Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest.
James 2:14-26 14What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone. 18Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20But wilt thou know, O vain man, that faith without works is dead? 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only. 25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26For as the body without the spirit is dead, so faith without works is dead also.
Sirach 3:30-4:10 30Water will quench a flaming fire; and alms maketh an atonement for sins. 31And he that requiteth good turns is mindful of that which may come hereafter; and when he falleth, he shall find a stay. 1My son, defraud not the poor of his living, and make not the needy eyes to wait long. 2Make not an hungry soul sorrowful; neither provoke a man in his distress. 3Add not more trouble to an heart that is vexed; and defer not to give to him that is in need. 4Reject not the supplication of the afflicted; neither turn away thy face from a poor man. 5Turn not away thine eye from the needy, and give him none occasion to curse thee: 6For if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. 7Get thyself the love of the congregation, and bow thy head to a great man. 8Let it not grieve thee to bow down thine ear to the poor, and give him a friendly answer with meekness. 9Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. 10Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as the son of the most High, and he shall love thee more than thy mother doth.
Sirach 15:15 If thou wilt, to keep the commandments, and to perform acceptable faithfulness.
James 3:1-12 1My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. 4Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 6And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 8But the tongue can no man tame; it is an unruly evil, full of deadly poison. 9Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11Doth a fountain send forth at the same place sweet water and bitter? 12Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
Sirach 1:29: Be not an hypocrite in the sight of men, and take good heed what thou speakest.
Sirach 5:13: Honour and shame is in talk: and the tongue of man is his fall.
Sirach 8:3 Strive not with a man that is full of tongue, and heap not wood upon his fire.
Sirach 14:1: Blessed is the man that hath not slipped with his mouth, and is not pricked with the multitude of sins.
Sirach 23:12-13 12There is a word that is clothed about with death: God grant that it be not found in the heritage of Jacob; for all such things shall be far from the godly, and they shall not wallow in their sins. 13Use not thy mouth to intemperate swearing, for therein is the word of sin.
Sirach 28:10-2610 As the matter of the fire is, so it burneth: and as a man’s strength is, so is his wrath; and according to his riches his anger riseth; and the stronger they are which contend, the more they will be inflamed. 11An hasty contention kindleth a fire: and an hasty fighting sheddeth blood. 12If thou blow the spark, it shall burn: if thou spit upon it, it shall be quenched: and both these come out of thy mouth. 13Curse the whisperer and doubletongued: for such have destroyed many that were at peace. 14A backbiting tongue hath disquieted many, and driven them from nation to nation: strong cities hath it pulled down, and overthrown the houses of great men. 15A backbiting tongue hath cast out virtuous women, and deprived them of their labours. 16Whoso hearkeneth unto it shall never find rest, and never dwell quietly. 17The stroke of the whip maketh marks in the flesh: but the stroke of the tongue breaketh the bones. 18Many have fallen by the edge of the sword: but not so many as have fallen by the tongue. 19Well is he that is defended through the venom thereof; who hath not drawn the yoke thereof, nor hath been bound in her bands. 20For the yoke thereof is a yoke of iron, and the bands thereof are bands of brass. 21The death thereof is an evil death, the grave were better than it. 22It shall not have rule over them that fear God, neither shall they be burned with the flame thereof. 23Such as forsake the Lord shall fall into it; and it shall burn in them, and not be quenched; it shall be sent upon them as a lion, and devour them as a leopard. 24Look that thou hedge thy possession about with thorns, and bind up thy silver and gold, 25And weigh thy words in a balance, and make a door and bar for thy mouth. 26Beware thou slide not by it, lest thou fall before him that lieth in wait.
James 3:2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
Per the notes included with the original King James Bible, see Sirach 14:2: Blessed is the man that hath not slipped with his mouth, and is not pricked with the multitude of sins.
Sirach 25:8 Well is him that dwelleth with a wife of understanding, and that hath not slipped with his tongue, and that hath not served a man more unworthy than himself:
James 3:1-18 (See above for 3:1-12): 13Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. 14But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15This wisdom descendeth not from above, but is earthly, sensual, devilish. 16For where envying and strife is, there is confusion and every evil work. 17But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18And the fruit of righteousness is sown in peace of them that make peace.
Sirach 24:1-34: 1Wisdom shall praise herself, and shall glory in the midst of her people. 2In the congregation of the most High shall she open her mouth, and triumph before his power. 3I came out of the mouth of the most High, and covered the earth as a cloud. 4I dwelt in high places, and my throne is in a cloudy pillar. 5I alone compassed the circuit of heaven, and walked in the bottom of the deep. 6In the waves of the sea and in all the earth, and in every people and nation, I got a possession. 7With all these I sought rest: and in whose inheritance shall I abide? 8So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest, and said, Let thy dwelling be in Jacob, and thine inheritance in Israel. 9He created me from the beginning before the world, and I shall never fail. 10In the holy tabernacle I served before him; and so was I established in Sion. 11Likewise in the beloved city he gave me rest, and in Jerusalem was my power. 12And I took root in an honourable people, even in the portion of the Lord’s inheritance. 13I was exalted like a cedar in Libanus, and as a cypress tree upon the mountains of Hermon. 14I was exalted like a palm tree in En-gaddi, and as a rose plant in Jericho, as a fair olive tree in a pleasant field, and grew up as a plane tree by the water. 15I gave a sweet smell like cinnamon and aspalathus, and I yielded a pleasant odour like the best myrrh, as galbanum, and onyx, and sweet storax, and as the fume of frankincense in the tabernacle. 16As the turpentine tree I stretched out my branches, and my branches are the branches of honour and grace. 17As the vine brought I forth pleasant savour, and my flowers are the fruit of honour and riches. 18I am the mother of fair love, and fear, and knowledge, and holy hope: I therefore, being eternal, am given to all my children which are named of him. 19Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. 20For my memorial is sweeter than honey, and mine inheritance than the honeycomb. 21They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. 22He that obeyeth me shall never be confounded, and they that work by me shall not do amiss. 23All these things are the book of the covenant of the most high God, even the law which Moses commanded for an heritage unto the congregations of Jacob. 24Faint not to be strong in the Lord; that he may confirm you, cleave unto him: for the Lord Almighty is God alone, and beside him there is no other Saviour. 25He filleth all things with his wisdom, as Phison and as Tigris in the time of the new fruits. 26He maketh the understanding to abound like Euphrates, and as Jordan in the time of the harvest. 27He maketh the doctrine of knowledge appear as the light, and as Geon in the time of vintage. 28The first man knew her not perfectly: no more shall the last find her out. 29For her thoughts are more than the sea, and her counsels profounder than the great deep. 30I also came out as a brook from a river, and as a conduit into a garden. 31I said, I will water my best garden, and will water abundantly my garden bed: and, lo, my brook became a river, and my river became a sea. 32I will yet make doctrine to shine as the morning, and will send forth her light afar off. 33I will yet pour out doctrine as prophecy, and leave it to all ages for ever. 34Behold that I have not laboured for myself only, but for all them that seek wisdom.
Sirach 19:20-2520 The fear of the Lord is all wisdom; and in all wisdom is the performance of the law, and the knowledge of his omnipotency. 21If a servant say to his master, I will not do as it pleaseth thee; though afterward he do it, he angereth him that nourisheth him. 22The knowledge of wickedness is not wisdom, neither at any time the counsel of sinners prudence. 23There is a wickedness, and the same an abomination; and there is a fool wanting in wisdom. 24He that hath small understanding, and feareth God, is better than one that hath much wisdom, and transgresseth the law of the most High. 25There is an exquisite subtilty, and the same is unjust; and there is one that turneth aside to make judgment appear; and there is a wise man that justifieth in judgment.
James 4:6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
Sirach 7:4-7 4Seek not of the Lord preeminence, neither of the king the seat of honour. 5Justify not thyself before the Lord; and boast not of thy wisdom before the king. 6Seek not to be judge, being not able to take away iniquity; lest at any time thou fear the person of the mighty, an stumbling block in the way of thy uprightness. 7Offend not against the multitude of a city, and then thou shalt not cast thyself down among the people.
James 5:3 Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
Sirach 29:10-11: 10Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost. 11Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
Per the King James Version, the Gospel to the Jews also references Sirach 29:10-11 (Matthew 6:19-20: 19Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal). [24]
Sirach 12:11 Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him as if thou hadst wiped a looking glass, and thou shalt know that his rust hath not been altogether wiped away.
PETER
1 Peter1:17 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
1 Peter1:24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
Per the notes included with the original King James Bible, see Sirach 14:17: All flesh waxeth old as a garment: for the covenant from the beginning is, Thou shalt die the death.
1 Peter4:12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
Per the notes included with the original King James Bible, see Sirach 2:1: My son, if thou come to serve the Lord, prepare thy soul for temptation.
2 Peter3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.
Per the notes included with the original King James Bible, see Sirach 18:10: As a drop of water unto the sea, and a gravelstone in comparison of the sand; so are a thousand years to the days of eternity.
2 Peter3:10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
Per the notes included with the original King James Bible, see Sirach 16:18: Behold, the heaven, and the heaven of heavens, the deep, and the earth, and all that therein is, shall be moved when he shall visit.
PAUL
1 Corinthians 6:12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.
Sirach 37:28 For all things are not profitable for all men, neither hath every soul pleasure in every thing.
1 Corinthians 10:23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
Sirach 37:28 For all things are not profitable for all men, neither hath every soul pleasure in every thing.
1 Corinthians 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Per the notes included with the original King James Bible, see Sirach 17:1: The Lord created man of the earth, and turned him into it again.
1 Corinthians 11:31 But let a man examine himself, and so let him eat of that bread, and drink of that cup. …For if we would judge ourselves, we should not be judged.
Per the notes included with the original King James Bible, see Sirach 18:20: Before judgment examine thyself, and in the day of visitation thou shalt find mercy.
1 Timothy 6:6 But godliness with contentment is great gain.
Per the notes included with the original King James Bible, see Sirach 40:18: To labour, and to be content with that a man hath, is a sweet life: but he that findeth a treasure is above them both.
1 Timothy 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
Per the notes included with the original King James Bible, see Sirach 11:11: There is one that laboureth, and taketh pains, and maketh haste, and is so much the more behind.
1 Timothy 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
Per the notes included with the original King James Bible, see Sirach 27:2: As a nail sticketh fast between the joinings of the stones; so doth sin stick close between buying and selling.
1 Timothy 6:10 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
Per the notes included with the original King James Bible, see Sirach 31:1: Watching for riches consumeth the flesh, and the care thereof driveth away sleep. (As discussed above, Don Stewart[25] says that “While Ecclesiastes does not have any direct quotes from it in the New Testament, there are a number of passages that allude to it. For example, Paul wrote to Timothy: “For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows. (1 Timothy 6:10 NLT)” This seems to depend upon the following verse in Ecclesiastes. It reads: The lover of money will not be satisfied with money; nor the lover of wealth, with gain. This also is vanity. (Ecclesiastes 5:10 NRSV)” – But the notes included with the original King James Bible actually say otherwise. There is no cross-reference with Ecclesiastes. Instead it is Sirach 31:1 (“Watching for riches consumeth the flesh, and the care thereof driveth away sleep”) that was cross-referenced with 1 Timothy 6:10. Thus the website’s claim that “there seems to be direct dependence upon this book in a number of places in the New Testament” should apply to Sirach (Ecclesiasticus), not Ecclesiastes, per the KJV.
1 Timothy 6:19 That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
Per the notes included with the original King James Bible, see Sirach 29:11: Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
2 Corinthians 2:6 Sufficient to such a man is this punishment, which was inflicted of many.
Per the notes included with the original King James Bible, see Sirach 8:5: Reproach not a man that turneth from sin, but remember that we are all worthy of punishment.
2 Corinthians 9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
Per the notes included with the original King James Bible, see Sirach 35:9: In all thy gifts shew a cheerful countenance, and dedicate thy tithes with gladness.
2 Corinthians 9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
Sirach 35:9 In all thy gifts shew a cheerful countenance, and dedicate thy tithes with gladness.
2 Timothy 3:12 My son, if thou come to serve the Lord, prepare thy soul for temptation.
Per the notes included with the original King James Bible, see Sirach 2:1: My son, if thou come to serve the Lord, prepare thy soul for temptation.
Colossians 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
Per the notes included with the original King James Bible, see Sirach 17:1: The Lord created man of the earth, and turned him into it again.
Colossians 3:25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
Ephesians 6:9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
Galatians 2:6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
Per the notes included with the original King James Bible, see Sirach 44:21: Therefore he assured him by an oath, that he would bless the nations in his seed, and that he would multiply him as the dust of the earth, and exalt his seed as the stars, and cause them to inherit from sea to sea, and from the river unto the utmost part of the land.
Galatians 6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
Per the notes included with the original King James Bible, see Sirach 8:5: Reproach not a man that turneth from sin, but remember that we are all worthy of punishment.
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
And Hebrews 8:2 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
Sirach 24:10 In the holy tabernacle I served before him; and so was I established in Sion. (describing the Wisdom of God as our High Priest:)
Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Per the notes included with the original King James Bible, see Sirach 44:16: Enoch pleased the Lord, and was translated, being an example of repentance to all generations.
Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Per the notes included with the original King James Bible, see Sirach 49:13-14: And among the elect was Neemias, whose renown is great, who raised up for us the walls that were fallen, and set up the gates and the bars, and raised up our ruins again. But upon the earth was no man created like Enoch; for he was taken from the earth.
Hebrews 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
Per the notes included with the original King James Bible, see Sirach 44:17: Noah was found perfect and righteous; in the time of wrath he was taken in exchange for the world; therefore was he left as a remnant unto the earth, when the flood came.
Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Per the notes included with the original King James Bible, see Sirach 3:18: The greater thou art, the more humble thyself, and thou shalt find favour before the Lord.
Philippians 4:12 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
Per the notes included with the original King James Bible, see Sirach 40:18: To labour, and to be content with that a man hath, is a sweet life: but he that findeth a treasure is above them both.
Romans 2:11 For there is no respect of persons with God.
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
Romans 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Per the notes included with the original King James Bible, see Sirach 18:30: Go not after thy lusts, but refrain thyself from thine appetites.
Romans 6:14 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace.
Per the notes included with the original King James Bible, see Sirach 18:30: Go not after thy lusts, but refrain thyself from thine appetites.
Romans 9:21 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Per the notes included with the original King James Bible, see Sirach 33:13: As the clay is in the potter’s hand, to fashion it at his pleasure: so man is in the hand of him that made him, to render to them as liketh him best.
Romans 11:34 For who hath known the mind of the Lord? or who hath been his counsellor?
Per the notes included with the original King James Bible, see Sirach 1:6: To whom hath the root of wisdom been revealed? or who hath known her wise counsels?
Romans 12:3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
Per the notes included with the original King James Bible, see Sirach 3:21: Seek not out things that are too hard for thee, neither search the things that are above thy strength.
Romans 12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
Per the notes included with the original King James Bible, see Sirach 25:1: In three things I was beautified, and stood up beautiful both before God and men: the unity of brethren, the love of neighbours, a man and a wife that agree together.
Romans 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
Per the notes included with the original King James Bible, see Sirach 28:28: Mockery and reproach are from the proud; but vengeance, as a lion, shall lie in wait for them.
Romans 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
Per the notes included with the original King James Bible, see Sirach 32:23: In every good work trust thy own soul; for this is the keeping of the commandments.
JOHN
John 1:1-2 1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God.
Sirach 1:1 All wisdom cometh from the Lord, and is with him for ever.
Sirach 24:4: I dwelt in high places, and my throne is in a cloudy pillar.
Sirach 24:9: He created me from the beginning before the world, and I shall never fail.
John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.
Sirach 24:3 I came out of the mouth of the most High, and covered the earth as a cloud.
John 1:10 He was in the world, and the world was made by him, and the world knew him not.
Sirach 24:7-8: 7With all these I sought rest: and in whose inheritance shall I abide? 8So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest, and said, Let thy dwelling be in Jacob, and thine inheritance in Israel.
John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Sirach 24:8 So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest, and said, Let thy dwelling be in Jacob, and thine inheritance in Israel. (The same Greek word for tabernacle is translated as “dwelt among” in the KJV John 1:14).
Sirach 24:16 As the turpentine tree I stretched out my branches, and my branches are the branches of honour and grace. (The same Greek words for honour and grace are translated as glory and grace in the KJV John 1:14).
John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
Per the notes included with the original King James Bible, see Sirach 43:31: Who hath seen him, that he might tell us? and who can magnify him as he is?
Sirach 24:3 I came out of the mouth of the most High, and covered the earth as a cloud. (re” He hath declared Him).
John 4:10-14 10Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”
Sirach 24:19-22: “19Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. 20For my memorial is sweeter than honey, and mine inheritance than the honeycomb. 21They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. 22 He that obeyeth me shall never be confounded, and they that work by me shall not do amiss.
John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Sirach 24:19-22: “19Come unto me, all ye that be desirous of me, and fill yourselves with my fruits. 20For my memorial is sweeter than honey, and mine inheritance than the honeycomb. 21They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. 22 He that obeyeth me shall never be confounded, and they that work by me shall not do amiss.
John 15:1 I am the true vine, and my Father is the husbandman.
Per the notes included with the original King James Bible, see Sirach 24:17: As the vine brought I forth pleasant savour, and my flowers are the fruit of honour and riches.
LUKE
Luke 1:52 He has put down the mighty from their thrones, and exalted the lowly
Sirach 10:14 The Lord overthrows the thrones of rulers, and enthrones the lowly in their place
Luke 6:24 But woe unto you that are rich! for ye have received your consolation.
Per the notes included with the original King James Bible, see Sirach 31:8: Blessed is the rich that is found without blemish, and hath not gone after gold.
Luke 6:34-35 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
Per the notes included with the original King James Bible, see Sirach 29:2: Lend to thy neighbour in time of his need, and pay thou thy neighbour again in due season.
Luke 11:2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
Sirach 23:14: O Lord, Father and Ruler of my life, do not abandon me to their counsel, and let me not fall because of them! … O Lord, Father and God of my life, do not give me haughty eyes, and remove from me evil desire. Sirach is the first time where prayer is addressed to God, calling him Father.
Luke 11:4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
Per Manners and Customs of the Bible, by James M. Freeman (d. 1900): The accompanying phrase, “as we also have forgiven,” reflects the Jewish teaching found in Sirach 28:2: “Forgive the wrong of your neighbor, and then your sins will be forgiven when you pray.”
Luke 11:41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.
Per the notes included with the original King James Bible, see Sirach 29:11: Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
Luke 12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
Per the notes included with the original King James Bible, see Sirach 5:1: Set not thy heart upon thy goods; and say not, I have enough for my life.
Per the notes included with the original King James Bible, see Sirach 11:19: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him, and that he must leave those things to others, and die.
Luke 12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Per the notes included with the original King James Bible, see Sirach 29:11: Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
Luke 14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:
Per the notes included with the original King James Bible, see Sirach 14:13: Do good unto thy friend before thou die, and according to thy ability stretch out thy hand and give to him.
Luke 15:21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
Per the notes included with the original King James Bible, see Sirach 21:1: My son, hast thou sinned? do so no more, but ask pardon for thy former sins.
Luke 18:11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
Per the notes included with the original King James Bible, see Sirach 7:5: Justify not thyself before the Lord; and boast not of thy wisdom before the king.
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Per the notes included with the original King James Bible, see Sirach 17:24: But unto them that repent, he granted them return, and comforted those that failed in patience.
Acts 10:4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
Per the notes included with the original King James Bible, see Sirach 29:11: Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
Acts 10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
Per the notes included with the original King James Bible, see Sirach 35:12: Do not think to corrupt with gifts; for such he will not receive: and trust not to unrighteous sacrifices; for the Lord is judge, and with him is no respect of persons.
Acts 12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
Per the notes included with the original King James Bible, see Sirach 11:4: Boast not of thy clothing and raiment, and exalt not thyself in the day of honour: for the works of the Lord are wonderful, and his works among men are hidden.
Acts 20:35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
Sirach 4:31 Let not thine hand be stretched out to receive, and shut when thou shouldest repay.
MARK
Mark 4:5 Other seed fell on shallow soil with underlying rock. The seed sprouted quickly because the soil was shallow,
Sirach 40:15 The children of the ungodly won’t grow many branches, and are as unhealthy roots on a sheer rock.
Mark 9:46 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44Where their worm dieth not, and the fire is not quenched. 45And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46Where their worm dieth not, and the fire is not quenched.
Sirach 7:17 Humble thyself greatly: for the vengeance of the ungodly is fire and worms. (Often cross referenced with Isaiah 66:24, however that is an earthly, temporal punishment: And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.)
MATTHEW
Matthew 5:7 Blessed are the merciful: for they shall obtain mercy.
Per the notes included with the original King James Bible, see Sirach 3:30: Water will quench a flaming fire; and alms maketh an atonement for sins.
Matthew 5:11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
Per the notes included with the original King James Bible, see Sirach 2:1: My son, if thou come to serve the Lord, prepare thy soul for temptation.
Matthew 5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
Per the notes included with the original King James Bible, see Sirach 8:2: Be not at variance with a rich man, lest he overweigh thee: for gold hath destroyed many, and perverted the hearts of kings.
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Per the notes included with the original King James Bible, see Sirach 23:9: Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One.
Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Per the notes included with the original King James Bible, see Sirach 29:2: Lend to thy neighbour in time of his need, and pay thou thy neighbour again in due season.
Matthew 6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
Per the notes included with the original King James Bible, see Sirach 7:14: Use not many words in a multitude of elders, and make not much babbling when thou prayest.
Matthew 6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
Per the notes included with the original King James Bible, see Sirach 7:14: Use not many words in a multitude of elders, and make not much babbling when thou prayest.
Matthew 6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
Sirach 23:14: O Lord, Father and Ruler of my life, do not abandon me to their counsel, and let me not fall because of them! … O Lord, Father and God of my life, do not give me haughty eyes, and remove from me evil desire. Sirach is the first time where prayer is addressed to God, calling him Father.
Matthew 6:12 And forgive us our debts, as we forgive our debtors.
Per Manners and Customs of the Bible, by James M. Freeman (d. 1900): The accompanying phrase, “as we also have forgiven,” reflects the Jewish teaching found in Sirach 28:2: “Forgive the wrong of your neighbor, and then your sins will be forgiven when you pray.”
Matthew 6:14-15 14For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
Per Manners and Customs of the Bible, by James M. Freeman (d. 1900): The accompanying phrase, “as we also have forgiven,” reflects the Jewish teaching found in Sirach 28:2: “Forgive the wrong of your neighbor, and then your sins will be forgiven when you pray.”
Matthew 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
Per the notes included with the original King James Bible, see Sirach 29:11: Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold.
Matthew 7:16-17 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Per the notes included with the original King James Bible, see Sirach 27:6: The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. (See also the discussion at James 5:3, above).
Matthew 9:22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
Per the notes included with the original King James Bible, see Sirach 11:20: Be stedfast in thy covenant, and be conversant therein, and wax old in thy work.
Matthew 11:29Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
Per the notes included with the original King James Bible, see Sirach 6:24-25: And put thy feet into her fetters, and thy neck into her chain. Bow down thy shoulder, and bear her, and be not grieved with her bonds.
Matthew 11:25-30 25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26Even so, Father: for so it seemed good in thy sight. 27All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30For my yoke is easy, and my burden is light.
Sirach 51:28 23 Draw near unto me, ye unlearned, and dwell in the house of learning. 24Wherefore are ye slow, and what say ye to these things, seeing your souls are very thirsty? 25I opened my mouth, and said, Buy her for yourselves without money. 26Put your neck under the yoke, and let your soul receive instruction: she is hard at hand to find. 27Behold with your eyes, how that I have but little labour, and have gotten unto me much rest. 28Get learning with a great sum of money, and get much gold by her. (Discussed in depth above).
Matthew 13:54-56 54And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56And his sisters, are they not all with us? Whence then hath this man all these things?
Per the Evangelical Biblical Theology Commentary volume on Matthew (by Charles L. Quarles): p. 355-56: Interestingly, Sirach had described the wise scribe in detail about two centuries before the ministry of Jesus. … But, although Jesus fit these descriptions well, he had not attained this wisdom in the way Sirach thought necessary. … Yet, Jesus astonished those who had attended synagogue all their lives with his wisdom as an interpreter of the Hebrew Scriptures. The attendees asked the obvious question, “Where did this man get this wisdom?” His wisdom did not come from the respected rabbinic schools of Hillel or Shammai. Yet Jesus implied that he had greater wisdom than even Solomon (Matt 13:54). In fact, he not only claimed to have wisdom, but he also claimed to be Wisdom (Matt 11:19 [But wisdom is justified of her children]).
Matthew 25:35 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Per the notes included with the original King James Bible, see Sirach 17:23: Afterwards he will rise up and reward them, and render their recompence upon their heads.
Postscript to Sirach: Summarizing the Data
The following is a chronological chart of some citations from the Fathers, plus all canon lists and Councils and codices (which are in ALL CAPS, and in BOLD IF A COUNCIL, and in ITALICS IF A CODEX). As with Wisdom, this is a very incomplete list. It is only those citations which I reviewed, and even of those it is (with only a few exceptions) only the ones which come from works defining Sirach as Scripture, Prophecy, etc. There are many hundreds of other citations that are not included, and quite possibly thousands more from the 350+ AD period that www.biblindex.org/citation_biblique/search does not yet index. Even so, there were too many to try to fit online links to them onto the chart. Many works are cited elsewhere herein, and in any event, Google searches will find them if they are available online.
| V | Father | Year? | Work |
| 19 | Clement of Rome | 96 | 1 Clement, 59 |
| 31 | Barnabas | 100 | Epistle of Barnabas, 19, 9 |
| 31 | Didache | 100 | Didache 4.5 |
| 31 | Didache | 150 | Didache 4, 3-5 |
| MELITO OF SARDIS (JEWISH LIST?) | 170 | NOT CANON (FOR JEWS?) | |
| MURATORIAN CANON (NEW TESTAMENT LIST) | 170 | UNKNOWN | |
| 1 | Clement of Alexandria | 198 | Stromata 1, 4 |
| 18 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 22 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 27 | Clement of Alexandria | 198 | Stromata 2, 15 |
| 6 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 33 | Clement of Alexandria | 198 | Stromata 2, 5 |
| 24 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 7 | Clement of Alexandria | 198 | The Instructor 3, 4 |
| 8 | Clement of Alexandria | 198 | The Instructor 3, 11 |
| 8 | Clement of Alexandria | 198 | The Instructor 3, 11 |
| 9 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 15 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 16 | Clement of Alexandria | 198 | The Instructor 3, 4 |
| 18 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 4 | Clement of Alexandria | 198 | The Instructor 2, 11 |
| 29 | Clement of Alexandria | 198 | The Instructor 3, 4 |
| 1 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 10 | Clement of Alexandria | 198 | Stromata 2, 5 |
| 12 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 12 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 12 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 14 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 30 | Clement of Alexandria | 198 | The Instructor 2, 10 |
| 32 | Clement of Alexandria | 198 | The Instructor 2, 1 |
| 22 | Clement of Alexandria | 198 | Stromata 1, 10 |
| 30 | Clement of Alexandria | 198 | The Instructor 3, 3 |
| 5 | Clement of Alexandria | 198 | The Instructor 2, 6 |
| 8 | Clement of Alexandria | 198 | The Instructor 2, 6 |
| 7 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 20 | Clement of Alexandria | 198 | The Instructor 2, 5 |
| 21 | Clement of Alexandria | 198 | The Instructor 3, 11 |
| 8 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 18 | Clement of Alexandria | 198 | The Instructor 2, 10 |
| 19 | Clement of Alexandria | 198 | The Instructor 2, 10 |
| 6 | Clement of Alexandria | 198 | The Instructor 3, 3 |
| 8 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 8 | Clement of Alexandria | 198 | The Instructor 3, 11 |
| 12 | Clement of Alexandria | 198 | Stromata 5, 3 |
| 8 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 12 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 18 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 20 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 25 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 26 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 27 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 29 | Clement of Alexandria | 198 | The Instructor 2, 2 |
| 31 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 11 | Clement of Alexandria | 198 | The Instructor 2, 7 |
| 21 | Clement of Alexandria | 198 | The Instructor 1, 9 |
| 6 | Clement of Alexandria | 198 | The Instructor 1, 13 |
| 15 | Clement of Alexandria | 198 | The Instructor 1, 8 |
| 14 | Clement of Alexandria | 198 | The Instructor 2, 8 |
| 27 | Clement of Alexandria | 198 | The Instructor 2, 8 |
| CLEMENT OF ALEXANDRIA (MADE BY EUSEBIUS) | 203 | CANON | |
| ORIGEN (JEWISH LIST) | 220 | NOT CANON FOR JEWS | |
| 4 | Origen | 230 | First Principles 2, 8, 3 |
| 21 | Origen | 230 | On First Principles 1.2.13 |
| 21 | Origen | 230 | First Principles 4, 1, 26 |
| 4 | Origen | 230 | On First Principles 1.2.13 |
| 20 | Origen | 230 | First Principles 2, 8, 3 |
| 4 | Origen | 248 | Against Celsus 8, 68 |
| 19 | Origen | 248 | Against Celsus, 8, 50 |
| 13 | Origen | 248 | Against Celsus 4, 28 |
| 18 | Origen | 248 | Against Celsus 6, 7 |
| 18 | Origen | 248 | Against Celsus 7, 12 |
| 21 | Origen | 248 | Against Celsus 4, 75 |
| ORIGEN (LETTER TO AFRICANUS) | 248 | N/A | |
| ORIGEN (CITATIONS) | 250 | CANON | |
| 12 | Origen | 253 | Homilies on Exodus, 8, 4 |
| 18 | Origen | 253 | [Commentary on Matthew 12???] |
| 5 | Origen | 253 | Homily 16 on Jeremiah, 6.2 |
| 10 | Origen | 253 | Homily 9 on Ezekiel 2 |
| 12 | Origen | 253 | Commentary on Romans 9, 19, 17 |
| 12 | Origen | 253 | Commentary on Romans 9, 19, 17 |
| 14 | Origen | 253 | Homilies on Judges 3, 2 |
| 9 | Origen | 253 | Commentary on Romans 3,7,13 |
| 9 | Origen | 253 | Commentary on Romans 3,7,13 |
| 30 | Origen | 253 | Commentary on Matthew 12, 22 |
| 19 | Origen | 253 | Homilies on Genesis 12, 5 |
| 19 | Origen | 253 | Homilies on Exodus 4, 5 |
| 4 | Origen | 253 | Homilies on Judges 3, 2 |
| 11 | Origen | 253 | Commentary on Matthew 13, 4 |
| 25 | Origen | 253 | Commentary on Matthew 11, 12 |
| 16 | Origen | 253 | Against Celsus, 4, 75 |
| 17 | Origen | 253 | Against Celsus, 4, 75 |
| 1 | Origen | 253 | Commentary on the Gospel of John 6.297-98 |
| 16 | Origen | 253 | Homilies on Joshua 7.1 |
| Origen | 253 | Commentary on Romans 1, 18, 7 | |
| Origen | 253 | Homily on 1 Samuel 1, 4 | |
| 17 | Origen | 254 | Commentary on Romans, 1, 18, 7 |
| 5 | Origen | 254 | Commentary on Romans, 7, 17, 5 |
| 14 | Cyprian | 258 | Treatise 12, 3, 20 |
| 1 | Cyprian | 258 | Treatise 7, 9 |
| 5 | Cyprian | 258 | Treatise 7, 9 |
| 5 | Cyprian | 258 | Treatise 9, 17 |
| 30 | Cyprian | 258 | Treatise 8, 2 |
| 30 | Cyprian | 258 | Treatise 12, 3, 1 |
| 29 | Cyprian | 258 | Treatise 12, 3, 96 |
| 4 | Cyprian | 258 | Treatise 12, 3, 35 |
| 7 | Cyprian | 258 | Treatise 12, 3, 97 |
| 2 | Cyprian | 258 | Treatise 12, 3, 51 |
| 16 | Cyprian | 258 | Treatise 12, 3, 95 |
| 25 | Cyprian | 258 | Treatise 7, 13 |
| 29 | Cyprian | 258 | Epistle 64, 2 |
| 31 | Cyprian | 258 | Epistle 64, 2 |
| 35 | Cyprian | 258 | Treatise 12, 3, 109 |
| 16 | Cyprian | 258 | Treatise 12, 3, 95 |
| 29 | Cyprian | 258 | Treatise 12, 3, 51 |
| 11 | Cyprian | 258 | Treatise 12, 3, 1 |
| 12 | Cyprian | 258 | Treatise 8, 2 |
| 11 | Cyprian | 258 | Treatise 12, 3, 12 |
| 7 | Cyprian | 258 | Treatise 12, 2, 1 |
| 5 | Cyprian | 258 | Treatise 11, 11 |
| 5 | Cyprian | 258 | Treatise 12, 3, 6 |
| 15 | Cyprian | 258 | Treatise 12, 3, 110 |
| 12 | Cyprian | 258 | Treatise 12, 3, 1 |
| 16 | Cyprian | 258 | Treatise 12, 3, 56 |
| 24 | Cyprian | 258 | Treatise 12, 3, 111 |
| 27 | Dionysius the Great | 265 | On Nature 3 |
| 2 | Methodius | 311 | On the Working of Things Created, 9 |
| 36 | Methodius | 311 | Banquet of the Ten Virgins, 1, 1 |
| 30 | Methodius | 311 | Banquet of the Ten Virgins, 1, 3 |
| 2 | Methodius | 311 | Banquet of the Ten Virgins, 1, 3 |
| EUSEBIUS (CITES CANONICITY WITH APPROVAL) | 324 | ???? | |
| 5 | Lactantius | 325 | Divine Institutes, 4, 8 |
| 22 | Alexander of Alexandria | 326 | quoted in Thedoret’s Church History 1, 3 |
| Alexander of Alexandria | 328 | Epistles on Arianism/Arius, 5 | |
| 4 | Alexander of Thessalonica | 335 | Athanasius Defense against Arius 2, 66 |
| 28 | Eusebius | 339 | Preparation of the Gospel, Book 12, 34 |
| CODEX CLAROMONTANUS | 349 | CANON | |
| CODEX VATICANUS | 350 | CANON | |
| CODEX SINAITICUS | 350 | CANON | |
| CYRIL OF JERUSALEM | 350 | NOT CANON | |
| ST CATHERINE’S SYRIAC LIST MS 10 | 350 | CANON | |
| 9 | Athanasius | 356 | Letter to the Bishops of Egypt and Libya, 3 |
| CHELTENHAM LIST | 360 | CANON | |
| ATHANASIUS | 367 | VERSION 3.1 | |
| HILARY OF POITIERS | 367 | NOT CANON | |
| 10 | Athanasius | 373 | Four Discourses against the Arians 2, 79 |
| 11 | Basil the Great | 379 | Hexaemon Homilies, 6, 10 |
| 30 | Basil the Great | 379 | On the Holy Spirit, 28, 70 |
| GREGORY OF NAZIANZUS | 380 | NOT CANON | |
| AMPHILOCHIUS OF ICONIUM | 380 | NOT CANON | |
| THE APOSTOLIC CANONS/CONSTITUTIONS | 380 | CANON | |
| Epiphanius | 385 | Panarion, Section 6, Heresy 76, 22, 5 | |
| EPIPHANIUS PANARION 8.6.1-4 (JEWISH LIST) | 385 | DISPUTED FOR JEWS | |
| EPIPHANIUS PANARION 76.22.5 (CHRISTIAN LIST) | 385 | CANON | |
| 22 | Cyril of Jerusalem | 386 | Catechetical Lectures, 6, 4 |
| 22 | Cyril of Jerusalem | 386 | Catechetical Lectures, 11, 18 |
| 31 | Cyril of Jerusalem | 386 | Catechetical Lectures, 13, 8 |
| 20 | Didymus the Blind | 386 | Commentary on Zechariah 2:6-7 |
| 5 | Augustine | 388 | Morals of the Catholic Church 23, 43 |
| 1 | Augustine | 388 | Morals of the Catholic Church 24, 45 |
| 6 | Augustine | 388 | Morals of the Catholic Church 23, 43 |
| 10 | Gregory of Nazianzus | 389 | Orations 37, 18 |
| 10 | Gregory of Nazianzus | 390 | Oration 37, 18 |
| 11 | Gregory of Nazianzus | 390 | Oration 37, 6 |
| 9 | Gregory of Nazianzus | 390 | Oration 2, 50 |
| 3 | Gregory of Nazianzus | 390 | Oration 40, 18 |
| 16 | Gregory of Nazianzus | 390 | Oration 7, 1 |
| JEROME (KINGS/HELMETED PREFACE) | 390 | NOT CANON | |
| EPIPHANIUS DE MENSURIS 4-5 (JEWISH LIST) | 392 | BENEFICIAL FOR JEWS | |
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | |
| 6 | Augustine | 394 | On the Lord’s Sermon on the Mount 2, 14, 48 |
| 22 | Ambrose | 397 | Exposition of the Christian Faith 5, 235 |
| 9 | Ambrose | 397 | Duties of the Clergy 1, 63 |
| 16 | Ambrose | 397 | Duties of the Clergy 2, 39 |
| 16 | Ambrose | 397 | Duties of the Clergy 3, 128 |
| 1 | Ambrose | 397 | Exposition on the Gospel of Luke |
| 7 | Ambrose | 397 | Duties of the Clergy 1, 5 |
| 25 | Ambrose | 397 | Duties of the Clergy 3, 128 |
| 26 | Ambrose | 397 | Duties of the Clergy 3, 129 |
| 31 | Ambrose | 397 | Duties of the Clergy 2, 38 |
| 31 | Ambrose | 397 | Duties of the Clergy 2, 42 |
| 18 | Ambrose | 397 | Duties of the Clergy 1, 54 |
| 31 | Ambrose | 397 | Duties of the Clergy 1, 54 |
| 31 | Ambrose | 397 | Duties of the Clergy 1, 172 |
| 3 | Ambrose | 397 | Three Books on the Holy Spirit, 2, 5, 42 |
| 3 | Ambrose | 397 | Exposition of the Christian Faith 1, 110 |
| 5 | Ambrose | 397 | Exposition of the Christian Faith 4, 88 |
| 11 | Ambrose | 397 | Hexameron 4, 8, 31 |
| 25 | Ambrose | 397 | Duties of the Clergy 1, 11 |
| 28 | Ambrose | 397 | Exposition of the Christian Faith 1, 47 |
| 10 | Ambrose | 397 | Duties of the Clergy 2, 37 |
| 9 | Ambrose | 397 | Duties of the Clergy 2, 66 |
| 10 | Ambrose | 397 | Exposition on the Gospel of Luke |
| AUGUSTINE | 397 | CANON | |
| THE COUNCIL OF CARTHAGE – 44-48 BISHOPS | 397 | CANON | |
| 7 | Didymus the Blind | 398 | Commentary on Ecclesiastes 42.24 |
| 9 | Rufinus | 398 | Benedictions of the 12 Patriarchs, 3 |
| JEROME (PREFACE TO SOLOMON) | 398 | VERSION 3.2 | |
| 33 | Augustine | 400 | Reply to Faustus 22, 35 |
| 11 | Apostolic Constitutions | 400 | Book 4, 2, 11 |
| 12 | Apostolic Constitutions | 400 | Book 4, 2, 11 |
| RUFINUS | 400 | VERSION 3.3 | |
| 18 | Augustine | 401 | On Holy Virginity 31 |
| 18 | Augustine | 401 | On Holy Virginity 44 |
| 23 | Epiphanius | 403 | Panarion 7, 77, Apollinarians, 15, 3 |
| 11 | Epiphanius | 403 | Panarion 3, 44, Origenists, 18, 1 |
| 24 | Epiphanius | 403 | Panarion, 3, 39, Cathari, 7, 1 |
| 16 | Epiphanius | 403 | Panarion 2, 13, Ptolemaeans, 8, 1 |
| 5 | Epiphanius | 403 | Panarion, 3, 22, Marcionites, Scholion 70a |
| 24 | Epiphanius | 403 | Panarion, 3, 39, Cathari, 6, 1 |
| 4 | Epiphanius | 403 | Panarion 3, 38, Valesians, 4, 14 |
| 12 | Epiphanius | 403 | Panarion 3, 44, Origenists, 6, 1 |
| JEROME (PREFACE TO TOBIT/JUDITH) | 404 | N/A | |
| 17 | Augustine | 405 | In Answer to the Letters of Petilian 2, 185 |
| POPE INNOCENT I | 405 | CANON | |
| 22 | John Chrysostom | 407 | Homilies on Acts 29 |
| 22 | John Chrysostom | 407 | Homilies on the Gospel of John 48, 3 |
| 22 | John Chrysostom | 407 | Homilies on Hebrews 2, 1:5 |
| 22 | John Chrysostom | 407 | Homilies on Hebrews 5, 8 |
| 28 | Augustine | 407 | Homilies on 1 John, 9, 2 |
| 28 | Chromatius | 407 | Tractate on Matthew 41, 1 |
| 1 | John Chrysostom | 407 | Catena |
| 2 | John Chrysostom | 407 | Against the Jews 8, 6, 6 |
| 4 | John Chrysostom | 407 | Homilies on Ephesians 19 |
| 18 | John Chrysostom | 407 | Homilies on Hebrews 20, 4 |
| 12 | John Chrysostom | 407 | Homilies on 2 Timothy, 2 |
| 30 | John Chrysostom | 407 | Homilies on John, 73, 3 |
| 30 | John Chrysostom | 407 | Homilies on Hebrews 9, 8 |
| 21 | Chromatius | 407 | Tractate on Matthew 41, 5 |
| 34 | Chromatius | 407 | Tractate on Matthew 20.2.4 |
| 6 | John Chrysostom | 407 | Homilies on Ephesians 4, 2 |
| 6 | John Chrysostom | 407 | Homilies on Hebrews 20, 4 |
| 7 | John Chrysostom | 407 | Homilies on John, 28, 1 |
| 14 | Chromatius | 407 | Tractate on Matthew 28, VI, 2 |
| 31 | John Chrysostom | 407 | Homilies on 2 Timothy, 2 |
| 8 | John Chrysostom | 407 | Homilies on Matthew 17, 2 |
| 8 | Chromatius | 407 | Tractate on Matthew 23, II, 2 |
| 8 | Chromatius | 407 | Tractate on Matthew 23, II, 3 |
| 10 | Chromatius | 407 | Tractate on Matthew 18, IV, 4 |
| 15 | John Chrysostom | 407 | Homilies on Hebrews 8, 9 |
| 9 | John Chrysostom | 407 | Homilies on the Gospel of John 48, 3 |
| 14 | John Chrysostom | 407 | Homilies on Acts 29 |
| 1 | John Chrysostom | 407 | Homilies on Philippians 15 |
| 3 | John Chrysostom | 407 | Homilies on Ephesians 20 |
| 6 | Chromatius | 407 | Tractate on Matthew 33, 3 |
| 13 | John Chrysostom | 407 | Homily 9 on 1 Thessalonians |
| 1 | Chromatius | 407 | Tractate on Matthew 21, II, 2 |
| 12 | John Chrysostom | 407 | Homily 9 on 1 Corinthians 3:12-15, 3 |
| 12 | John Chrysostom | 407 | Homilies on John, 28, 1 |
| 13 | John Chrysostom | 407 | Homilies on Philippians, 4 |
| 31 | Chromatius | 407 | Tractate on Matthew 23, II, 2 |
| 1 | Chromatius | 407 | Tractate on Matthew 20.2.1-3.6 |
| 15 | Chromatius | 407 | Tractate on Matthew 58, 1 |
| 2 | Chromatius | 407 | Tractate on Matthew 58, 1 |
| 9 | Chromatius | 407 | Tractate on Matthew 43, 8 |
| 28 | Chromatius | 407 | Tractate on Matthew 21, II, 4 |
| 9 | Chromatius | 407 | Tractate on Matthew 31.15.3 |
| 9 | Chromatius | 407 | Tractate on Matthew 24, II, 2 |
| 10 | John Chrysostom | 407 | Homilies on Acts 10 |
| 10 | Chromatius | 407 | Tractate on Matthew 20.2.1-3.7 |
| 11 | Chromatius | 407 | Tractate on Matthew 24, II, 2 |
| 17 | Chromatius | 407 | Tractate on Matthew 21, II, 3 |
| 5 | Chromatius | 407 | Tractate on Matthew 31.15.2 |
| 5 | Chromatius | 407 | Tractate on Matthew 52.2 |
| 15 | Chromatius | 407 | Tractate on Matthew 5, 1 |
| 21 | Chromatius | 407 | Tractate on Matthew 17, V, 4 |
| 45 | Chromatius | 407 | Tractate on Matthew 15, 2 |
| 1 | John Chrysostom | 407 | Homilies on Ephesians 20 |
| 1 | Chromatius | 407 | Tractate on Matthew 59.1.14 |
| 18 | Chromatius | 407 | Tractate on Matthew 56, 3 |
| 2 | Chromatius | 407 | Tractate on Matthew 28, VII, 9 |
| 2 | Chromatius | 407 | Tractate on Matthew 59, 7 |
| 3 | John Chrysostom | 407 | Homilies on Matthew 79, 5 |
| 3 | John Chrysostom | 407 | Homilies on Hebrews 9, 8 |
| 4 | Chromatius | 407 | Tractate on Matthew 28, VI, 3 |
| 5 | Chromatius | 407 | Tractate on Matthew 21, III, 4 |
| 6 | Chromatius | 407 | Tractate on Matthew 21, III, 5 |
| 6 | Chromatius | 407 | Tractate on Matthew 59, 7 |
| 26 | Chromatius | 407 | Tractate on Matthew 41, 2 |
| 29 | Chromatius | 407 | Tractate on Matthew 21, II, 3 |
| 21 | Chromatius | 407 | Tractate on Matthew 28, V, 2 |
| 17 | Chromatius | 407 | Tractate on Matthew 27.2.3 |
| 1 | Chromatius | 407 | Tractate on Matthew 45, 2 |
| 23 | John Chrysostom | 407 | Homilies on Ephesians 20 |
| 2 | John Chrysostom | 407 | Commentary on Job 3.20-23 |
| 24 | Augustine | 416 | On Man’s Perfection in Righteousness, 15 |
| 24 | Augustine | 416 | On Man’s Perfection in Righteousness, 15 |
| 8 | Augustine | 416 | On Man’s Perfection in Righteousness, 12 |
| 16 | Augustine | 416 | On Man’s Perfection in Righteousness, 19 |
| 30 | Augustine | 416 | On Man’s Perfection in Righteousness, 11 |
| 10 | Augustine | 416 | On Man’s Perfection in Righteousness, 15 |
| 10 | Augustine | 416 | On Man’s Perfection in Righteousness, 15 |
| 25 | Augustine | 416 | On Man’s Perfection in Righteousness, 14 |
| 9 | Augustine | 417 | On Nature and Grace 72 |
| 12 | Augustine | 417 | On Nature and Grace 33 |
| 13 | Augustine | 417 | On Nature and Grace 33 |
| 30 | Augustine | 417 | On Nature and Grace 57 |
| 25 | Cyril of Alexandria | 418 | On Luke, Sermon 152 |
| 17 | Augustine | 418 | On the Proceedings of Pelagius 7 |
| 16 | Augustine | 418 | On the Proceedings of Pelagius 4 |
| 6 | Augustine | 418 | On the Proceedings of Pelagius 7 |
| THE COUNCIL OF CARTHAGE – 217 BISHOPS | 419 | CANON | |
| 1 | Jerome | 420 | Commentary on Matthew 4:4 |
| 21 | Augustine | 420 | Tractates on John 53, 7 |
| 22 | Jerome | 420 | Against the Pelagians, Bk I, 33 |
| 10 | Jerome | 420 | Commentary on Isaiah 11, 36 |
| 9 | Augustine | 420 | Tractates on John 25, 15 |
| 27 | Jerome | 420 | Commentary on Isaiah 18, 13 |
| 29 | Jerome | 420 | Commentary on Isaiah 18, 13 |
| 30 | Augustine | 420 | On Marriage and Concupiscence 1, 32 |
| 30 | Augustine | 420 | On Marriage and Concupiscence 1, 25 |
| 1 | Augustine | 420 | On Marriage and Concupiscence 1, 29 |
| 1 | Augustine | 420 | On Marriage and Concupiscence 2, 50 |
| 22 | Augustine | 421 | On the Soul and its Origin 4, 5 |
| 1 | Augustine | 421 | The Enchiridion of Faith, Hope and Love 66 |
| 22 | Augustine | 422 | On the Care of the Dead 21 |
| 20 | Augustine | 422 | On the Care of the Dead 18 |
| 7 | Augustine | 426 | City of God 20, 10 |
| 27 | Augustine | 426 | City of God 1, 27 |
| 13 | Augustine | 426 | City of God 14, 8 |
| 17 | Augustine | 426 | City of God 21, 9 |
| 27 | Augustine | 426 | On Christian Doctrine 3, 17, 25 |
| 13 | Augustine | 426 | City of God 14, 13 |
| 15 | Augustine | 426 | On Grace and Free Will 31 |
| 17 | Augustine | 426 | City of God 16, 27 |
| 17 | Augustine | 426 | On Grace and Free Will 3 |
| 24 | Augustine | 426 | City of God 10, 6 |
| 1 | Augustine | 426 | City of God 21, 27 |
| 27 | Augustine | 426 | On Grace and Free Will 32 |
| 4 | Augustine | 426 | On Grace and Free Will 32 |
| 5 | Augustine | 426 | On Grace and Free Will 32 |
| 6 | Augustine | 426 | On Grace and Free Will 32 |
| 21 | Augustine | 426 | On the Trinity 15, 1-2 |
| 5 | Augustine | 426 | City of God 21, 26 |
| 12 | Augustine | 426 | City of God 22, 22 |
| 24 | Augustine | 426 | City of God 21, 27 |
| 15 | Augustine | 426 | City of God 11, 18 |
| 5 | Augustine | 426 | City of God 17, 20 |
| 19 | Augustine | 426 | On Christian Doctrine, 4, 27, 59 |
| 20 | Augustine | 426 | On Christian Doctrine 2, 31, 48 |
| 1 | Augustine | 426 | City of God 21, 14 |
| Augustine | 426 | On Christian Doctrine 2, 8, 13 | |
| 3 | Augustine | 427 | On the Trinity 4, 28 |
| 1 | Augustine | 430 | Enchiridion 1, 1 (some manuscripts) |
| 16 | Augustine | 430 | Exposition 2 of Psalm 101, 2 |
| 16 | Augustine | 430 | Exposition of Psalm 119, 2 |
| 26 | Augustine | 430 | Exposition 22 of Psalm 118, 8 |
| 33 | Augustine | 430 | Reply to Faustus 22, 53 |
| 1 | Jerome | 430 | Letter 118, 4 |
| 1 | Augustine | 430 | Exposition of Psalm 59, 5 |
| 3 | Augustine | 430 | Sermon 38, 5 |
| 4 | Augustine | 430 | Letter 204, 7 |
| 5 | Augustine | 430 | Sermon 23B, 11 |
| 5 | Augustine | 430 | Sermon 38, 6 |
| 10 | Augustine | 430 | Sermon 76, 8 |
| 10 | Augustine | 430 | Sermon 77 A. I. |
| 14 | Augustine | 430 | Sermon 23B, 11 |
| 14 | Augustine | 430 | Sermon 20, 2 |
| 14 | Augustine | 430 | Sermon 47, 17 |
| 16 | Augustine | 430 | Exposition of Psalm 99, 12 |
| 16 | Augustine | 430 | Sermon 157, 1 |
| 1 | Augustine | 430 | Letter 36, 11, 26 |
| 17 | Augustine | 430 | Letter 140, 22, 55 |
| 18 | Augustine | 430 | On Baptism, Against the Donatists, III, 3, 5 |
| 18 | Augustine | 430 | Sermon 292, 8 |
| 19 | Augustine | 430 | Confessions XIII, 21, 23 |
| 19 | Augustine | 430 | Exposition of Psalm 114, 6 |
| 22 | Augustine | 430 | Exposition 22 of Psalm 118, 8 |
| 22 | Augustine | 430 | Answer to Maximinus the Arian II, XI |
| 22 | Augustine | 430 | To Orosius re: Priscillianists/Origenists 11, 14 |
| 21 | Augustine | 430 | Letter 93, 13, 52 |
| 28 | Augustine | 430 | Sermon 306E, 6 |
| 28 | Augustine | 430 | Sermon 284, 5 |
| 28 | Augustine | 430 | Sermon 286, 1 |
| 7 | Augustine | 430 | Sermon 94A, 7 |
| 7 | Augustine | 430 | Sermon 339, 8 |
| 7 | Augustine | 430 | Sermon 87, 11 |
| 7 | Augustine | 430 | Sermon 20, 4 |
| 7 | Augustine | 430 | Sermon 39, 1 |
| 8 | Augustine | 430 | Letter 127, 1 |
| 8 | Augustine | 430 | Letter 2*, 7 |
| 8 | Augustine | 430 | Exposition of Psalm 102, 16 |
| 8 | Augustine | 430 | Sermon 339, 7 |
| 8 | Augustine | 430 | Sermon 40, 5 |
| 9 | Augustine | 430 | Letter 2*, 6 |
| 9 | Augustine | 430 | Homilies on the Gospel of John, Homily 33, 8 |
| 10 | Augustine | 430 | Letter 220, 5 |
| 11 | Augustine | 430 | Sermon 8, 6 |
| 18 | Augustine | 430 | Exposition 5 of Psalm 118, 2 |
| 32 | Augustine | 430 | Exposition 2 of Psalm 101, 2 |
| 37 | Augustine | 430 | Tractates on the Gospel of John, 7, 9 |
| 21 | Augustine | 430 | On the Spirit and the Letter 65 |
| 13 | Augustine | 430 | Sermon 142, 1 |
| 9 | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 15 |
| 10 | Augustine | 430 | Letter 140, 24, 61 |
| 11 | Augustine | 430 | Sermon 123, 1 |
| 12 | Augustine | 430 | Exposition on Psalm 7, 4 |
| 12 | Augustine | 430 | Exposition of Psalm 37, 8 |
| 13 | Augustine | 430 | On Nature and Grace, Against Pelagius, 33 |
| 13 | Augustine | 430 | Exposition on Psalm 7, 4 |
| 13 | Augustine | 430 | Sermon 360B, 17 |
| 13 | Augustine | 430 | Sermon 159B, 11 |
| 13 | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 15 |
| 14 | Augustine | 430 | Letter 140, 28, 68 |
| 14 | Augustine | 430 | Exposition of Psalm 112, 1 |
| 15 | Augustine | 430 | Letter 140, 24, 61 |
| 15 | Augustine | 430 | Letter 140, 28, 68 |
| 7 | Augustine | 430 | Letter 43, 3, 11 |
| 14 | Augustine | 430 | Reply to Faustus 21, 9 |
| 30 | Augustine | 430 | Exposition of Psalm 67, 20 |
| 6 | Augustine | 430 | Exposition of Psalm 102, 13 |
| 7 | Augustine | 430 | Sermon 164A, 1 |
| 5 | Augustine | 430 | Letter 204, 5 |
| 9 | Augustine | 430 | Sermon 15A, 1 |
| 9 | Augustine | 430 | Exposition of Psalm 47, 2 |
| 9 | Augustine | 430 | Exposition of Psalm 49, 29 |
| 9 | Augustine | 430 | Exposition of Psalm 64, 3 |
| 17 | Petilianus | 430 | in Augustine’s Answer to Petilian, 2, 85, 185 |
| 26 | Augustine | 430 | Exposition 2 of Psalm 113, 12 |
| 26 | Augustine | 430 | Exposition of Psalm 67, 8 |
| 26 | Augustine | 430 | Exposition 1 of Psalm 68, 19 |
| 28 | Augustine | 430 | Sermon 67, 2 |
| 31 | Augustine | 430 | Confessions VII, 8, 12 |
| 6 | Augustine | 430 | Letter 137, 1, 3 |
| 30 | Augustine | 430 | On the Merits and the Forgiveness of Sins II, 5 |
| 30 | Augustine | 430 | On the Spirit and the Letter 65 |
| 30 | Augustine | 430 | Confessions X, 31, 45 |
| 30 | Augustine | 430 | Sermon 151, 3 |
| 30 | Augustine | 430 | Sermon 154, 8 |
| 4 | Augustine | 430 | Confessions VI, 5, 8 |
| 6 | Jerome | 430 | Letter 118, 2 |
| 23 | Augustine | 430 | Sermon 41, 1 |
| 6 | Augustine | 430 | Letter 130 |
| 6 | Augustine | 430 | Confessions X, 31, 45 |
| 5 | Augustine | 430 | On the Trinity, 1, 6 |
| 21 | Augustine | 430 | Sermon 170, 9 |
| Augustine | 430 | Sermon 223A, 1 | |
| 24 | Augustine | 430 | On the Merits and the Forgiveness of Sins I, 21 |
| 24 | Augustine | 430 | Sermon 318, 2 |
| 6 | Augustine | 430 | Letter 140, 15, 37 |
| 6 | Augustine | 430 | Enchiridion 18, 68 |
| 6 | Augustine | 430 | Exposition of Psalm 120, 14 |
| 12 | Augustine | 430 | Letter 55, 5, 8 |
| 29 | Augustine | 430 | Letter 88, 5 |
| 5 | Augustine | 430 | Reply to Faustus, 19, 28 |
| 8 | Augustine | 430 | Sermon 16A, 2 |
| 14 | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 7 |
| 12 | Augustine | 430 | Sermon 209, 2 |
| 27 | Augustine | 430 | Sermon 105, 2 |
| 23 | Augustine | 430 | Sermon 113A, 11 |
| 24 | Augustine | 430 | Letter 247, 2 |
| 24 | Augustine | 430 | Sermon 161, 6 |
| 10 | Augustine | 430 | Sermon 311, 9 |
| 10 | Augustine | 430 | Sermon 311, 10 |
| 10 | Augustine | 430 | Sermon 178, 7 |
| 25 | Quietus of Burug | 430 | Against the Donatists, VI, 34 |
| 30 | Augustine | 430 | Letter 108, 2, 6 |
| 26 | Augustine | 430 | Exposition on Psalm 41, 16 |
| 26 | Augustine | 430 | Exposition 2 of Psalm 68, 1 |
| 4 | Augustine | 430 | Letter 130 |
| 6 | Augustine | 430 | Sermon 126, 4 |
| 18 | Augustine | 430 | Letter 130 |
| 16 | Augustine | 430 | Letter 263, 3 |
| 16 | Augustine | 430 | Sermon 29B, 2 |
| 16 | Augustine | 430 | Sermon 68, 2 |
| 21 | Augustine | 430 | Exposition of Psalm 117, 1 |
| 21 | Augustine | 430 | Exposition 4 of Psalm 118, 4 |
| 1 | Augustine | 430 | Letter 2*, 10 |
| 18 | Augustine | 430 | Confessions X, 2, 2 |
| 1 | John Cassian | 435 | 12 Books on the Institutes 4, 38 |
| 5 | John Cassian | 435 | Conference 7, 25 |
| 30 | John Cassian | 435 | Conferences 20, 8 |
| 30 | John Cassian | 435 | Conferences 6, 16 |
| 15 | John Cassian | 435 | Conferences 1, 9, 34 |
| 29 | John Cassian | 435 | 12 Books on the Institutes 10, 21 |
| 11 | John Cassian | 435 | Conferences 1, 9, 23 |
| 1 | Cyril of Alexandria | 444 | Homily 7 |
| 14 | Cyril of Alexandria | 444 | Festal Letter 14, 2 |
| 22 | Cyril of Alexandria | 444 | Letter 15, 2 |
| 20 | Cyril of Alexandria | 444 | Commentary on the Twelve, On Hosea 14 |
| 23 | Cyril of Alexandria | 444 | Commentary on the Twelve, On Amos 3 |
| 23 | Cyril of Alexandria | 444 | Commentary on the Twelve, On Nahum 2 |
| 14 | Cyril of Alexandria | 444 | Fragment 216 |
| 14 | Vincent of Lerins | 445 | Commonitories 21 |
| 28 | Hilary of Arles | 449 | Life of Saint Honoratus, Preface 3 |
| 9 | Anonymous | 450 | Opus Imperfectum in Matthaeum, Homily 12 |
| 11 | Anonymous | 450 | Opus Imperfectum in Matthaeum, Homily 12 |
| CODEX ALEXANDRINUS | 450 | CANON | |
| CODEX EPHRAEMI RESCRIPTUS | 450 | CANON |
CANON LISTS
| FATHER/LIST/BOOK | Year | SIRACH CANONICAL? | OTHER CITATIONS |
| MELITO OF SARDIS | 170 | NOT FOR JEWS? | NONE |
| MURATORIAN CANON | 170 | UNKNOWN | NOT APPLICABLE |
| CLEMENT ALEXANDRIA | 203 | CANON | SCRIPTURE |
| ORIGEN (JEWISH LIST) | 220 | NOT FOR JEWS | NOT APPLICABLE |
| ORIGEN (LETTER) | 248 | N/A | SACRED SCRIPTURE |
| ORIGEN (CITATIONS) | 250 | CANON | SACRED SCRIPTURE |
| EUSEBIUS (APPROVAL) | 324 | CANON | SOLOMON |
| CLAROMONTANUS | 349 | CANON | NOT APPLICABLE |
| CODEX VATICANUS | 350 | CANON | NOT APPLICABLE |
| CODEX SINAITICUS | 350 | CANON | NOT APPLICABLE |
| CYRIL OF JERUSALEM | 350 | NOT CANON | CITED W/O QUALIFICATION |
| ST CATHERINE’S SYRIAC | 350 | CANON | NOT APPLICABLE |
| CHELTENHAM LIST | 360 | CANON | NOT APPLICABLE |
| ATHANASIUS | 367 | VERSION 3.1 | SPOKEN BY THE SPIRIT |
| HILARY OF POITIERS | 367 | NOT CANON | 13 CITES |
| GREGORY NAZIANZUS | 380 | NOT CANON | OUR PHILOSOPHY |
| AMPHILOCHIUS | 380 | NOT CANON | 1 CITE |
| APOSTOLIC CANONS | 380 | CANON* | HOLY SCRIPTURE |
| EPIPHANIUS PAN. 8.6.1-4 | 385 | DISPUTED FOR JEWS | SCRIPTURE |
| EPIPHANIUS PAN. 76.22.5 | 385 | CANON | SCRIPTURE |
| JEROME (HELMETED) | 390 | NOT CANON | HOLY SCRIPTURE |
| EPIPHANIUS DE MENS. 4-5 | 392 | BENEFICIAL FOR JEWS | SCRIPTURE |
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | NOT APPLICABLE |
| AUGUSTINE | 397 | CANON | SCRIPTURE |
| COUNCIL CARTHAGE – 44-48 BISHOPS | 397 | CANON | NOT APPLICABLE |
| JEROME (SOLOMON) | 398 | VERSION 3.2 | HOLY SCRIPTURE |
| RUFINUS | 400 | VERSION 3.3 | SCRIPTURE |
| JEROME (TOBIT/JUDITH) | 404 | N/A | HOLY SCRIPTURE |
| POPE INNOCENT I | 405 | CANON | NONE |
| COUNCIL CARTHAGE – 217 BISHOPS | 419 | CANON | NOT APPLICABLE |
| CODEX ALEXANDRINUS | 450 | CANON | NOT APPLICABLE |
| CODEX EPHRAEMI R. | 450 | CANON | NOT APPLICABLE |
Version 3.1: Sirach (and Esther (but not Baruch, which is canon)) not canonical but to be read
Version 3.2: Sirach (unlike Esther (which is canon) or Baruch (which is not canon)) read for strengthening but not canonical or for confirming the authority of ecclesiastical dogmas.
Version 3.3: Sirach (unlike Esther or Baruch (both of which are canon)) not canonical but “Ecclesiastical.”
*Arguably, the Apostolic Canons put Sirach in a third category by itself (“And besides these, take care that your young persons learn the Wisdom of the very learned Sirach”). But the book that the list is part of (the Apostolic Constitutions) quotes from Sirach as Holy Scripture elsewhere, and there is a reference on the canon list to the Five Books of Solomon (which usually would include Sirach). It can be debated as to what everything means, all of which depends on whether the same person wrote both the book and the canons, etc. The textual history for that book is a mess of contradictions, and different ancient translations of it contradict each other. See Gallagher and Meade, p. 134-41.
[1] To some, such specific certainty excludes Sirach automatically from the Divinely-inspired Scriptures. But Christianity makes very specific claims of Divine inspiration for known people (particularly the Epistles: if nothing else, the recipients knew who Paul was). To me, if you can believe Paul was inspired, then you can believe Sirach was inspired. In fact, of course, this was once raised as an objection to Jesus as well, e.g., Matthew 13:57: “Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house;” and John 7:27: “Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is;” etc.
[2] 32 citations per chapter for the first 42 chapters, 12 per chapter for the last nine. “The historical books, for example, never seem to have been in the least controversial, yet neither Jews nor Christians ever used them much in their writings … in much the same position as Acts for early Christian writers: undoubtedly authoritative, scarcely ever used…” The Spirit and the Letter: Studies in the Biblical Canon, by John Barton, p. 23-24.
[3] An example of a serious student of Sirach: Origen First Principles 2, 8, 3 “Now the north wind is described in holy Scripture as cold, according to the statement in the book of Wisdom, “That cold north wind” (Sirach 43:20)…” www.newadvent.org/fathers/04122.htm.
[4] E.g., Against Celsus 6, 7: let us show from the holy Scriptures that the word of God also encourages us to the practice of dialectics: … Jesus the son of Sirach, who has left us the treatise called Wisdom, declaring in another, that the knowledge of the unwise is as words that will not stand investigation. www.newadvent.org/fathers/04166.htm. Plus the quotation in the preceding footnote, as no doubt you forgot, because it is hard to remember the last few chapters of Sirach.
[5] Numbers for shorter date ranges do not equal the totals (when I search without a date range). This may be because the “search by date” feature excludes works whose date range might be within the parameter or might not (i.e., it crosses over the parameter). But the methodology is the same across the books, and it is all taken from the same data set, so it remains a valid “apples to apples” comparison (but you may get different results with different parameters).
[6] John Chrysostom’s Use of the Book of Sirach in his Homilies on the New Testament (p. 1-6), de Wet, Chris, U. of Pretoria, 2010 (quoted indirectly from Google, not the actual book/article).
[7] Meaning it was a case of mistaken identity. It was a different Donatus and not Donatus “of Carthage” (there were a bunch of Donatuses in the Donatist hierarchy). The rest of the translation is a bit awkward, but the point is that the error predated the Donatists. Therefore, they did not misinterpret the real Sirach; instead, the problem was that they had a bad copy.
[8] www.newadvent.org/fathers/14086.htm, Chapter 34.
[9] www.newadvent.org/fathers/050708.htm
[10] See, e.g., Rufinus Commentary on the Apostles’ Creed 38 newadvent.org/fathers/2711.htm.
[11] Introduction to Sirach, p. 684. Also, at www.sefaria.org/Yevamot.63b.13?lang=bi—you can search for “Sira,” and you will see two examples of the Talmud citing Sirach; https://intertextual.bible/text/sirach-13.15-bava-kamma-92b has another.
[12] There is other evidence, as well—e.g., Jerome received Hebrew texts of Sirach, presumably from Jews, and Sirach was still being copied as late as the 12th century C.E. See The Septuagint: the Bible of Hellenistic Judaism, by Albert C. Sundberg, Jr., in The Canon Debate, p. 88.
[13] www.blueletterbible.org/Comm/stewart_don/faq/right-books-in-old-testament/question17-new-testament-quote-old-testament.cfm.
[14] And other evidence, e.g., the inclusion in the Septuagint, the findings at Qumran, etc. Wikipedia also says that “The Book of Sirach may have been used as a basis for two important parts of the Jewish liturgy. In the Mahzor (High Holiday prayer book), a medieval Jewish poet may have used the Book of Sirach as the basis for a poem, [and]… the vocabulary and framework used by the Book of Sirach formed the basis of the most important of all Jewish prayers, the Amidah.” https://en.wikipedia.org/wiki/Book_of_Sirach.
[15] Per my spreadsheet. However, in moving things to this book, I combined some short citations into longer, aggregate citations; e.g. James 3:1-18 is shown as one long reference to Sirach 24:1-34, rather than many short ones.
[16] Chapter 24:32-34: 32I will yet make doctrine to shine as the morning, and will send forth her light afar off. 33I will yet pour out doctrine as prophecy, and leave it to all ages for ever. 34Behold that I have not laboured for myself only, but for all them that seek wisdom.
[17] Intro to the Volume on Apocrypha, page xxvi. Note that the author presumably means in comparison to the rest of Sirach. We have seen many times already that historical Books are cited less, and by that comparison, the end of Sirach holds up. The last nine chapters of Sirach were cited 116 times, which is 13 citations per chapter. Compare that to another historical Book, Esther: 143 citations, 10 chapters, 14 citations per chapter. Per www.biblindex.org/citation_biblique/search.
[18] Chapter 51 received only 6 citations from the Fathers. The final 9 chapters were cited 116 times, per Biblindex: 13 citations per chapter, versus an average of 32 for all other chapters.
[19] Hidden Wisdom and the Easy Yoke, by Celia Deutsch, p. 13, quoting an article in the Journal of Religion by Rist, M. (“Is Matt. 11.25-30 a Primitive Baptismal Hymn?” FR 15 (1935): 63-77).
[20] https://en.wikipedia.org/wiki/Rabbi_Akiva.
[21] The MacArthur New Testament Commentary volume on James, p. 3-5
[22] https://en.wikipedia.org/wiki/Book_of_Sirach.
[23] Per my spreadsheet. However, in moving things to this book, I combined some short citations into longer aggregate citations, e.g., James 3:1-18 is shown as one long reference to Sirach 24:1-34, rather than many short ones.
[24] John F. MacArthur Jr., in the MacArthur Study Bible volume on James, makes no mention of James’ possible reference to Sirach; he says, instead, that “Even such seemingly indestructible commodities, James noted, can become rusted. … James may have meant that the gold and silver could literally become rusted; some evidence suggests the coinage of his day was not pure but contained alloys and could rust under conducive circumstances. Or James may have been speaking figuratively, declaring that in the day of God’s judgment, gold and silver will be as useless as if they were rusted. The utter inability of riches to deliver individuals from God’s judgment is a frequent theme in Scripture (e.g., Prov. 11:4; Isa. 2:20-21; Ezek. 7:19; Zeph. 1:18; Matt. 16:26).” I, too, think it was meant figuratively, but I would get there via a more obvious and applicable citation to Scripture than those MacArthur lists: Sirach is talking about it figuratively, and James is alluding to that. The idea that both writers are referring to gold rusting seems farfetched, given the lack of others ever doing so; the simple answer is the allusion from James to Sirach.
The MacArthur Study Bible volume on Matthew 6:20 explains the reference to rust as “Wealth was also often held in grain, as we see from the parable of the rich farmer who said, “I will tear down my barns and build larger ones, and there I will store all my grain and my goods” (Luke 12:18). Brosis (rust) literally means “an eating,” and is translated with that meaning everywhere in the New Testament but here (see Rom. 14:17; 1 Cor. 8:4, “eating”; 2 Cor. 9:10, “food”; and Heb. 12:16, “meal”). It seems best to take the same meaning here, in reference to grain that is eaten by rats, mice, worms, and insects.” The KJV, on the other hand, sees it as a reference to Sirach, as noted above.
[25] https://www.blueletterbible.org/Comm/stewart_don/faq/right-books-in-old-testament/question17-new-testament-quote-old-testament.cfm
