SIRACH (ECCLESIASTICUS)
SIRACH (ECCLESIASTICUS)
Author’s Note: This page presents the historical evidence for Sirach, supplemented by a comprehensive citation database tracing its reception throughout the early Church.
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.
[NOTE: The following is taken from the book. For this online edition, I provide a spreadsheet at the end of this webpage that provides all the citations, with text from both Sirach and the Father citing it, with hyperlinks to see the source document yourself. This should be of aid to researchers and anyone who wants to read for themselves what the Father’s said about Sirach.] 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
SPREADSHEET
| Sirach Verse Number | Sirach Verse Text | Father Name | Father Date | Father's Work | Father's Citation Text | Link / Location Note | Type of Use |
|---|---|---|---|---|---|---|---|
| 1:1 | All wisdom cometh from the Lord, and is with him for ever. | Clement of Alexandria | 198 | Stromata 1, 4 | [Referred to as the word of God in 1, 10] For all wisdom is from the Lord, and is with Him for ever, as says the wisdom of Jesus. Sirach 1:1 | https://www.newadvent.org/fathers/02101.htm | Explicit Scriptural witness; Direct quotation or citation |
| 1:1 | All wisdom cometh from the Lord, and is with him for ever. | Augustine | 430 | Enchiridion 1, 1 (some manuscripts) | [Referred to as Scripture in 18, 68; See Sir 27:6:] "Just as nobody can be the cause of his own existence, so nobody can cause his own wisdom, but wisdom comes from the enlightenment of the one ofwhom it is written: All wisdom is from God (Sir 1:1)." [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 1:2 | Who can number the sand of the sea, and the drops of rain, and the days of eternity? | Methodius | 311 | On the Working of Things Created, 9 | But if there are thirteen days in the sight of God from the creation of the world, how can Wisdom say, in the Book of the Son of Sirach: Who can number the sand of the sea, and the drops of rain, and the days of eternity? Sirach 1:2 | https://www.newadvent.org/fathers/0626.htm | Direct quotation or citation |
| 1:10 | She is with all flesh according to his gift, and he hath given her to them that love him. | Athanasius | 373 | Four Discourses against the Arians 2, 79 | used Sirach 1:9-10 to differentiate the substantial only-begotten Word from the wisdom impressed upon creation. | https://www.newadvent.org/fathers/28162.htm | Doctrinal argument |
| 1:14 | To fear the Lord is the beginning of wisdom: and it was created with the faithful in the womb. | Cyprian | 258 | Treatise 12, 3, 20 | [Referred to as Holy Scriptures in 12, 3, Introduction] Of the same thing in the Wisdom of Solomon: The beginning of wisdom is to fear God. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 1:16 | To fear the Lord is fulness of wisdom, and filleth men with her fruits. | Augustine | 430 | Exposition 2 of Psalm 101, 2 | for scripture says, The fear of the Lord is the beginning of wisdom [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 1:16 | To fear the Lord is fulness of wisdom, and filleth men with her fruits. | Augustine | 430 | Exposition of Psalm 119, 2 | for scripture says, The fearof the Lord is the beginning of wisdom (Ps 110(1 1 1):10; Prv 1:7; 9:10; Sir 1:16).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 1:18 | The fear of the Lord is a crown of wisdom, making peace and perfect health to flourish; both which are the gifts of God: and it enlargeth their rejoicing that love him. | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]The crown of wisdom, then, as the book of Wisdom says, is the fear of the Lord. Sirach 1:18 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 1:22 | A furious man cannot be justified; for the sway of his fury shall be his destruction. | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For the fear of the Lord drives away sins, and he that is without fear cannot be justified, Sirach 1:21-22 says the Scripture. | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 1:22 | A furious man cannot be justified; for the sway of his fury shall be his destruction. | John Chrysostom | 407 | Homilies on Acts 29 | Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, The sway of his fury is his destruction Sirach 1:22... | https://www.newadvent.org/fathers/210129.htm | Moral / ascetical use; Historical / narrative reference |
| 1:22 | A furious man cannot be justified; for the sway of his fury shall be his destruction. | John Chrysostom | 407 | Homilies on Hebrews 2, 1:5 | For (says he [Christ]) unjust wrath shall not be innocent Sirach 1:22: | https://www.newadvent.org/fathers/240202.htm | Doctrinal argument; Direct quotation or citation |
| 1:22 | A furious man cannot be justified; for the sway of his fury shall be his destruction. | John Chrysostom | 407 | Homilies on Hebrews 5, 8 | Cited along with Ephesians and Psalms without qualification: for unjust anger it is said, shall not be guiltless. Sirach 1:22 | https://www.newadvent.org/fathers/240205.htm | Moral / ascetical use; Direct quotation or citation |
| 1:22 | A furious man cannot be justified; for the sway of his fury shall be his destruction. | John Chrysostom | 407 | Homilies on the Gospel of John 48, 3 | Let us then repeat to ourselves soothing charms drawn from the holy Scripture, and say... and, The sway of his fury shall be his destruction Sirach 1:22: | https://www.newadvent.org/fathers/240148.htm | Explicit Scriptural witness |
| 1:25 | The parables of knowledge are in the treasures of wisdom: but godliness is an abomination to a sinner. | Cyril of Alexandria | 418 | On Luke, Sermon 152 | quoted Sirach 1:25 as inerrant "sacred Scripture" that the Son is superior over all because all of creation is merely an analogyy of His power, per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Explicit Scriptural witness; Direct quotation or citation |
| 1:26 | If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. | Augustine | 400 | Reply to Faustus 22, 35 | To this purpose it is written: "You have desired wisdom; keep the commandments, and the Lord shall give it you." Sirach 1:33 The commandments are those concerning righteousness, and the righteousness is that which is by faith, surrounded with the uncertainty of temptations; so that understanding is the reward of a pious belief of what is not yet understood. The meaning I have given to these words, "You have desired wisdom; keep the commandments, and the Lord shall give it you," I find also in the passage, "Unless ye believe, you shall not understand;" showing that as righteousness is by faith, understanding comes by wisdom. | https://www.newadvent.org/fathers/140622.htm | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 1:26 | If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. | Augustine | 430 | Exposition 22 of Psalm 118, 8 | This is why another passage of scripture advises, You long for wisdom; keep the commandments, and the Lord will grant it to you (Sir 1:26(33)). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 1:26 | If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. | Augustine | 430 | Reply to Faustus 22, 53 | [Referred to as Sacred Scripture and Old Testament in 22, 9:]...To this purpose it is written: "You have desired wisdom; keep the commandments, and the Lord shall give it you." Sirach 1:33 The commandments are those concerning righteousness, | https://www.newadvent.org/fathers/140622.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 1:27 | For the fear of the Lord is wisdom and instruction: and faith and meekness are his delight. | Clement of Alexandria | 198 | Stromata 2, 15 | [Referred to as the word of God in 1, 10] And the fear of the Lord is instruction and wisdom. Sirach 1:27 | https://www.newadvent.org/fathers/02102.htm | Explicit Scriptural witness |
| 1:28 | Distrust not the fear of the Lord when thou art poor: and come not unto him with a double heart. | Augustine | 407 | Homilies on 1 John, 9, 2 | It is a sentence pronounced by the Scriptures; For he that is without fear, cannot be justified. Sirach 1:28 | https://www.newadvent.org/fathers/170209.htm | Explicit Scriptural witness |
| 1:28 | Distrust not the fear of the Lord when thou art poor: and come not unto him with a double heart. | Chromatius | 407 | Tractate on Matthew 41, 1 | He failed to retain the earlier prophecy of Solomon: "My son, do not approach God with a double heart"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Prophetic use |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | Cyprian | 258 | Treatise 7, 9 | Holy Scripture teaches and forewarns, saying, My son, when you come to the service of God, stand in righteousness and fear, and prepare your soul for temptation. | https://www.newadvent.org/fathers/050707.htm | Explicit Scriptural witness |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | John Chrysostom | 407 | Catena | Listen to the one who says: "If you want to serve the Lord, prepare your soul for temptation." And again Christ said... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | Jerome | 420 | Commentary on Matthew 4:4 | Cited along with Matthew, Deuteronomy, etc. without qualification:... At the same time it should be observed that if the Lord had not begun to fast, there would have been no occasion for the devil to tempt him. This agrees with the following: “Son, when you come to the service of God, prepare your soul for temptation.” | Not available online | Moral / ascetical use; Direct quotation or citation |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | Augustine | 430 | Exposition of Psalm 59, 5 | The next development is indicated in another part of scripture: My son, when you enter God's service, standfast in righteousness and reverence, and prepare your soul for trials (Sir 2: 1 ). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | Jerome | 430 | Letter 118, 4 | [Referred to as Holy Scripture in 118, 2] Rather will I say what it is good for you to hear: My son, if you come to serve the Lord, prepare your soul for temptation, Sirach 2:1 | https://www.newadvent.org/fathers/3001118.htm | Explicit Scriptural witness |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | John Cassian | 435 | 12 Books on the Institutes 4, 38 | Wherefore, as Scripture says, when you go forth to serve the Lord stand in the fear of the Lord, and prepare your mind Sirach 2:1 | https://www.newadvent.org/fathers/350704.htm | Explicit Scriptural witness; Direct quotation or citation |
| 2:1 | My son, if thou come to serve the Lord, prepare thy soul for temptation. | Cyril of Alexandria | 444 | Homily 7 | quoted Sirach 2:1 as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 2:2 | Set thy heart aright, and constantly endure, and make not haste in time of trouble. | John Chrysostom | 407 | Against the Jews 8, 6, 6 | quotes Sirach 2: 1-2a LXX as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 2:3 | Cleave unto him, and depart not away, that thou mayest be increased at thy last end. | Augustine | 430 | Sermon 38, 5 | what is it we were told in the reading? My son, as you come forward for the service of God, stand in justice andfear,andprepare yoursoulfor temptation. Constrain your heart and endure, that your life may grow in the last days (Sir 2:l-3).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:4 | Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate. | John Chrysostom | 407 | Homilies on Ephesians 19 | For if a certain wise man gave this advice in the Old Testament, and said, Whatsoever is brought upon you take cheerfully, and be patient when you are changed to a low estate Sirach 2:4; much more ought this to be the case in the New. | https://www.newadvent.org/fathers/230119.htm | Direct quotation or citation |
| 2:4 | Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate. | Augustine | 430 | Letter 204, 7 | [Referred to as Scripture in 204, 5; See Sirach 14:5:] those words where we read: Accept whatever is done to you, and endure it in sorrow, and have patience in your humiliation (Sir 2:4).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | Cyprian | 258 | Treatise 7, 9 | Holy Scripture teaches and forewarns, saying,... And again: In pain endure, and in your humility have patience; for gold and silver is tried in the fire, but acceptable men in the furnace of humiliation. Sirach 2:5 | https://www.newadvent.org/fathers/050707.htm | Explicit Scriptural witness; Moral / ascetical use |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | Cyprian | 258 | Treatise 9, 17 | ...the righteous is proved by his patience, as it is written: In pain endure, and in your low estate have patience; for gold and silver are tried in the fire. Sirach 2:4-5... Thus Job was searched out and proved, | https://www.newadvent.org/fathers/050709.htm | Direct quotation or citation |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | Augustine | 388 | Morals of the Catholic Church 23, 43 | Had she not heard, "All that is appointed you receive; and in pain bear it; and in abasement keep your patience: for in fire are gold and silver tried?" Sirach 2:4-5.... These she knew, and many other precepts of fortitude written in these books, which alone existed at that time, by the same divine Spirit who writes those in the New Testament. | https://www.newadvent.org/fathers/1401.htm | Direct quotation or citation |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | Augustine | 430 | Sermon 23B, 11 | I think if God were speaking to man, he would have a point in saying things like this:... So don't you believe the one who told you, Gold and silver are tested in the fire, but acceptable persons in the furnace of tribulation (Sir 2:5)? [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | Augustine | 430 | Sermon 38, 6 | here then follows a passage that was not read [in the reading at Mass]: Everything that is brought upon you accept, and in sorrow endure, and in your humility havepatience. Because gold is tried in thefire, and silver, but acceptable men in the furnace of humiliation (Sir 2:4-5). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 2:5 | For gold is tried in the fire, and acceptable men in the furnace of adversity. | John Cassian | 435 | Conference 7, 25 | as the prophet, or rather God Himself says, in order that He may commit them to eternity as gold or silver refined and needing no penal purification. And, says He,... And again: Like as silver and gold are tried in the furnace, so the Lord chooses the hearts; | https://www.newadvent.org/fathers/27052.htm | Prophetic use; Direct quotation or citation |
| 2:7 | Ye that fear the Lord, wait for his mercy; and go not aside, lest ye fall. | Augustine | 426 | City of God 20, 10 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] why do they make nothing of the words, You that fear the Lord, wait for His mercy; and go not aside lest you fall; Sirach 2:7 | https://www.newadvent.org/fathers/120120.htm | Direct quotation or citation |
| 2:10 | Look at the generations of old, and see; did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? or whom did he ever despise, that called upon him? | Augustine | 430 | Sermon 76, 8 | What about that text, Whoever called upon the Lord and was neglected by him (Sir 2:10)? Or that other one, And everyone who calls upon the name of the Lord shall be saved (Jl2:32; Acts 2:21; Rom 10:13)? [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:10 | Look at the generations of old, and see; did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? or whom did he ever despise, that called upon him? | Augustine | 430 | Sermon 77 A. I. | This, he says, is the sacrifice I offer you, so that you may hear me: "because in you my soul has put its trust. Whoever hoped in the Lord and was left in the lurch?" [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 2:12 | Woe be to fearful hearts, and faint hands, and the sinner that goeth two ways! | Origen | 253 | Homilies on Exodus, 8, 4 | quoted as the words of the prophet per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Prophetic use; Direct quotation or citation |
| 2:14 | Woe unto you that have lost patience! and what will ye do when the Lord shall visit you? | Augustine | 430 | Sermon 20, 2 | ... that's why the psalmist here went on to say to him A clean heart create in me, O God (Ps 51:10). And again it says, Woe to those who have lost the endurance to hold out (Sir 2:14). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:14 | Woe unto you that have lost patience! and what will ye do when the Lord shall visit you? | Augustine | 430 | Sermon 23B, 11 | [Referred to as the word of God in Sermon 23B, 11; See Sirach 2:5:] But how do people come to seek the society of demons? By losing endurance; Woe, you see, to those who have lost endurance (Sir 2:14). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 2:14 | Woe unto you that have lost patience! and what will ye do when the Lord shall visit you? | Augustine | 430 | Sermon 47, 17 | And they will bringforthfruit, it says, with patience (Lk 8:15). Do you want to see how heavily you have been hailed upon? Listen to it from another place: Woe to those who have lost patience (Sir 2:14)[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:14 | Woe unto you that have lost patience! and what will ye do when the Lord shall visit you? | Cyril of Alexandria | 444 | Festal Letter 14, 2 | quoted Sirach 2:14 as a "divine injunction" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 2:16 | They that fear the Lord will seek that which is well, pleasing unto him; and they that love him shall be filled with the law. | Augustine | 430 | Exposition of Psalm 99, 12 | Scripture warns the one who departs, Woe betide those who have lost the will to hold out (Sir 2: 16).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 2:16 | They that fear the Lord will seek that which is well, pleasing unto him; and they that love him shall be filled with the law. | Augustine | 430 | Sermon 157, 1 | scripture says, Woe to those who have lostpatient endurance, and have turnedaside into crooked ways (Sir 2:16).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 2:18 | Saying, We will fall into the hands of the Lord, and not into the hands of men: for as his majesty is, so is his mercy. | John Chrysostom | 407 | Homilies on Hebrews 20, 4 | cited along with Hebrews without qualification:...For it is written:... And again, The Lord shall judge His people. Let us fall, it is said, into the hands of the Lord, and not into the hands of men. Sirach 2:18 | https://www.newadvent.org/fathers/240220.htm | Direct quotation or citation |
| 3:1 | Hear me your father, O children, and do thereafter, that ye may be safe. | Augustine | 430 | Letter 36, 11, 26 | After mentioning these sayings, the Lord subjoined a most important truth in the words, But Wisdom is justified of her children; and if you ask who these are, read what is written, The sons of Wisdom are the congregation of the righteous: Sirach 3:1 | https://www.newadvent.org/fathers/1102036.htm | Direct quotation or citation |
| 3:10 | Glory not in the dishonour of thy father; for thy father’s dishonour is no glory unto thee. | Gregory of Nazianzus | 389 | Orations 37, 18 | And if you also accept this saying, My Son, glory not in the dishonour of your Father, Sirach 3:10 similarly the Father does not glory in the Son's dishonour. | https://www.newadvent.org/fathers/310237.htm | Direct quotation or citation |
| 3:10 | Glory not in the dishonour of thy father; for thy father’s dishonour is no glory unto thee. | Gregory of Nazianzus | 390 | Oration 37, 18 | If a wise Son makes a glad Father, Proverbs 10:1 how much more does the honour of the Son become that of the Father! And if you also accept this saying, My Son, glory not in the dishonour of your Father, Sirach 3:10 similarly the Father does not glory in the Son's dishonour. | https://www.newadvent.org/fathers/310230.htm | Direct quotation or citation |
| 3:11 | For the glory of a man is from the honour of his father; and a mother in dishonour is a reproach to the children. | Gregory of Nazianzus | 390 | Oration 37, 6 | God does not so; but says Honour your father and your mother, which is the first commandment with promise; that it may be well with you; and, He that curses father or mother, let him die the death. Similarly He gave honour to good and punishment to evil. And, The blessing of a father strengthens the houses of children, but the curse of a mother uproots the foundations. Sirach 3:11 | https://www.newadvent.org/fathers/310237.htm | Moral / ascetical use; Direct quotation or citation |
| 3:12 | My son, help thy father in his age, and grieve him not as long as he liveth. | John Chrysostom | 407 | Homilies on 2 Timothy, 2 | [Referred to as the word of God in verse 12; see Sirach 7:31:] For it is said, Glory not in the dishonor of your father; for your father's dishonor is no glory unto you. And if his understanding fail, have patience with him. Sirach 3:10-12 | https://www.newadvent.org/fathers/230702.htm | Explicit Scriptural witness |
| 3:17 | My son, go on with thy business in meekness; so shalt thou be beloved of him that is approved. | Augustine | 430 | Letter 140, 22, 55 | [Referred to as Scripture in 140, 15, 37; See Sirach 27:6:] On this account the apostle says...For this reason the gospel also says... For this reason it is also written elsewhere, Like ice in fair weather, your sins will melt away (Sir 3:17 or 3:15?). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 3:18 | The greater thou art, the more humble thyself, and thou shalt find favour before the Lord. | Origen | 253 | [Commentary on Matthew 12???] | [referred to as Scripture in 11, 12; See Sirach 28:25:] I wish everyone might hear this, and most of all deacons, priests and bishops... they would have done better to have remembered the word of wisdom that says, "The greater you are, the more you must humble yourself, and you will find grace before God." It was the Lord who provided the pattern for this process....[Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 3:18 | The greater thou art, the more humble thyself, and thou shalt find favour before the Lord. | Augustine | 401 | On Holy Virginity 31 | according to the Scriptures, the others are below both in work and wages, both in vow and reward, let what is written straightway come into their mind, By how much you are great, by so much humble yourself in all things: and you shall find favor before God. | https://www.newadvent.org/fathers/1310.htm | Explicit Scriptural witness |
| 3:18 | The greater thou art, the more humble thyself, and thou shalt find favour before the Lord. | Augustine | 401 | On Holy Virginity 44 | Wherefore Scripture wishing to show that humility ought to be true, after having said, By how much you are great, by so much humble yourself in all things, added soon after, And you shall find grace before God: assuredly where one could not humble one's self deceitfully. | https://www.newadvent.org/fathers/1310.htm | Moral / ascetical use |
| 3:18 | The greater thou art, the more humble thyself, and thou shalt find favour before the Lord. | Augustine | 430 | On Baptism, Against the Donatists, III, 3, 5 | [Referred to as Scripture in VI, 34; See Sirach 34:25:] Cyprian, a Catholic bishop, a Catholic martyr, whose greatness only made him proportionately humble in all things, so as to find favor before the Lord, Sirach 3:18 | https://www.newadvent.org/fathers/14083.htm | Direct quotation or citation |
| 3:18 | The greater thou art, the more humble thyself, and thou shalt find favour before the Lord. | Augustine | 430 | Sermon 292, 8 | See him [John the Baptist] there among Christ's disciples, and all the more surely so, the humbler he was; all the humbler, the greater he was. See him carrying out what is written: The greateryou are, humble yourself all the more in all matters, and you will find grace in God's presence (Sir 3:18).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Doctrinal argument |
| 3:19 | Many are in high place, and of renown: but mysteries are revealed unto the meek. | Augustine | 430 | Confessions XIII, 21, 23 | [Referred to as the word of God in X, 31, 45; See Sir 18:30:] you have commanded us to be: Be gentle in all you do, and you will be loved by everyone. (3:19 or 3:17) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 3:19 | Many are in high place, and of renown: but mysteries are revealed unto the meek. | Augustine | 430 | Exposition of Psalm 114, 6 | It should strive to run its course to the end; as it is written, Do your work thoroughly in a spirit ofgentleness. Notice that gentleness should not degenerate into sloth, for scripture emphasizes, Do your work thoroughly... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 3:21 | Seek not out things that are too hard for thee, neither search the things that are above thy strength. | Augustine | 420 | Tractates on John 53, 7 | Let us, therefore, listen together to the admonition and to the words of Scripture: Seek not out the things that are too high for you, neither search the things that are above your strength. | https://www.newadvent.org/fathers/1701053.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Alexander of Alexandria | 326 | quoted in Thedoret's Church History 1, 3 | [In condemning heretics, he accuses them of violation Sirach 3:22] Therefore, I do not think men ought to be considered pious who presume to investigate this subject, in disobedience to the injunction, ' Seek not what is too difficult for you, neither enquire into what is too high for you.' | https://www.newadvent.org/fathers/27021.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Cyril of Jerusalem | 386 | Catechetical Lectures, 11, 18 | quoted Sirach 3:22 with John. Exalt not yourself, lest you fall: think upon those things only which have been commanded you. Sirach 3:22 | https://www.newadvent.org/fathers/310111.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Cyril of Jerusalem | 386 | Catechetical Lectures, 6, 4 | quoted Sirach 3:21-22 with Job. Seek not the things that are too deep for you, neither search out the things that are above your strength: what is commanded you, think thereupon Sirach 3:21-22. | https://www.newadvent.org/fathers/310106.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Ambrose | 397 | Exposition of the Christian Faith 5, 235 | [Referred to as the oracles of God in 4, 88] Nay, it was said even to Arius and to all men: Seek not that which is too deep for you. Sirach 3:22 | https://www.newadvent.org/fathers/34045.htm | Explicit Scriptural witness |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Jerome | 420 | Against the Pelagians, Bk I, 33 | [When citing scripture against Pelagians, so in this case Jerome considers it Scripture and his opponent does not] Do you expect me to explain the purposes and plans of God? The Book of Wisdom gives an answer to your foolish question: Look not into things above you, and search not things too mighty for you. | https://www.newadvent.org/fathers/30111.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Augustine | 421 | On the Soul and its Origin 4, 5 | For what if our controversy touches the very points of which it is enjoined to us, Seek not out the things that are too high for you, neither search the things that are above your strength; but whatever things the Lord has commanded and taught you, think thereupon for evermore. Sirach 3:21-22 | https://www.newadvent.org/fathers/15084.htm | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Augustine | 422 | On the Care of the Dead 21 | But if perhaps he should make answer out of holy Scripture, and say, Things higher than you, seek not; and things stronger than you, search not; but what the Lord has commanded you, of those things bethink you always: | https://www.newadvent.org/fathers/1316.htm | Explicit Scriptural witness |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Augustine | 430 | Answer to Maximinus the Arian II, XI | ... let us heed the words of scripture, Do not seek what is above you (Sir 3:22). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Augustine | 430 | Exposition 22 of Psalm 118, 8 | [Referred to as Scripture in 8; See Sirach 1:26:]... let him listen to further counsel: Seek not what is above you, and do nots crutinize loftier matters; but let your mind run always on what the Lord has entrusted to you (Sir 3:22).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Augustine | 430 | To Orosius re: Priscillianists/Origenists 11, 14 | the divine scripture cries out, Do not seek matters higher than yourself, and do not search out matters mightier than yourself, but always ponder those things which the Lord has commandedyou (Sir 3:22).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 3:22 | But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret. | Cyril of Alexandria | 444 | Letter 15, 2 | Sirach 3:22 is quoted as "Sacred Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Explicit Scriptural witness; Direct quotation or citation |
| 3:23 | Be not curious in unnecessary matters: for more things are shewed unto thee than men understand. | Epiphanius | 403 | Panarion 7, 77, Apollinarians, 15, 3 | But “Meddle not with more than thy works.” This scripture refers to people of their kind... | Not available online | Direct quotation or citation |
| 3:27 | An obstinate heart shall be laden with sorrows; and the wicked man shall heap sin upon sin. | Augustine | 426 | City of God 1, 27 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, He who loves danger shall fall into it? Sirach 3:27 | https://www.newadvent.org/fathers/120101.htm | Moral / ascetical use; Direct quotation or citation |
| 3:30 | Water will quench a flaming fire; and alms maketh an atonement for sins. | Cyprian | 258 | Treatise 12, 3, 1 | [Referred to as Holy Scriptures in 12, 3, Introduction] Again, in the same place: As water extinguishes fire, so almsgiving extinguishes sin. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness; Moral / ascetical use |
| 3:30 | Water will quench a flaming fire; and alms maketh an atonement for sins. | Cyprian | 258 | 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 | https://www.newadvent.org/fathers/050708.htm | Explicit Scriptural witness; Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 3:30 | Water will quench a flaming fire; and alms maketh an atonement for sins. | John Chrysostom | 407 | Homilies on Hebrews 9, 8 | For hear what the Divine Scripture says... And, Water will quench a flaming fire, and alms will do away with great sins. Sirach 3:30 | https://www.newadvent.org/fathers/240209.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 3:30 | Water will quench a flaming fire; and alms maketh an atonement for sins. | John Chrysostom | 407 | Homilies on John, 73, 3 | For God, being merciful, has even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. By almsdeeds, it says, and deeds of faith sins are cleansed away. Sirach 3:30 | https://www.newadvent.org/fathers/240173.htm | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 3:30 | Water will quench a flaming fire; and alms maketh an atonement for sins. | John Cassian | 435 | Conferences 20, 8 | In the same way also by the fruits of almsgiving a remedy is provided for our wounds, because As water extinguishes fire, so does almsgiving extinguish sin. | https://www.newadvent.org/fathers/350820.htm | Moral / ascetical use |
| 4:9 | Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. | Ambrose | 397 | Duties of the Clergy 1, 63 | [Referred to as Scripture in 1, 5] Is it not written for you Save him that endures wrong? Sirach 4:9 | https://www.newadvent.org/fathers/34011.htm | Direct quotation or citation |
| 4:21 | For there is a shame that bringeth sin; and there is a shame which is glory and grace. | Chromatius | 407 | Tractate on Matthew 41, 5 | [Referred to as prophecy in 41, 1; See Sirach 1:28:] This accords with what Solomon says in the persona of wisdom:... And again: "She chose him at the first, wisdom lays up treasure upon him" [Sir 4:18, 21]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Prophetic use; Direct quotation or citation |
| 4:21 | For there is a shame that bringeth sin; and there is a shame which is glory and grace. | Augustine | 430 | Letter 93, 13, 52 | Such conduct the Scripture has not passed over in silence; for we read, There is a shame which brings sin, and there is a shame which is graceful and glorious. Sirach 4:21 | https://www.newadvent.org/fathers/1102093.htm | Direct quotation or citation |
| 4:28 | Strive for the truth unto death, and the Lord shall fight for thee. | Augustine | 430 | Sermon 284, 5 | you know the place in the Mass where the martyrs' names are recited? The Church doesn't pray for them... but instead commends itself to their prayers. They strove against sin, after all, to the shedding of their blood. They fulfilled what is written, Strivefor the sake oftruth even to death (Sir 4:28). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use; Direct quotation or citation |
| 4:28 | Strive for the truth unto death, and the Lord shall fight for thee. | Augustine | 430 | Sermon 286, 1 | ...the third has everything, so that there is nothing left to be desired. He fulfills, you see, what is written: Contendfor truth 's sake even to the death (Sir 4:28).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 4:28 | Strive for the truth unto death, and the Lord shall fight for thee. | Augustine | 430 | Sermon 306E, 6 | ...let us have the daily intention of wrestling against sin to the shedding ofour blood, (Heb 12:4), which is elsewhere expressed as Wrestlefor the truth even to the death (Sir 4:28). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 4:29 | Be not hasty in thy tongue, and in thy deeds slack and remiss. | Cyprian | 258 | Treatise 12, 3, 96 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Be not hasty in your tongue, and in your deeds useless and remiss. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 4:29 | Be not hasty in thy tongue, and in thy deeds slack and remiss. | Chromatius | 407 | Tractate on Matthew 20.2.4 | [Referred to as the Holy Spirit affirming through Solomon in 20.2.1; see Sir 19:10:] Whence Solomon says as well, "Be not hasty in your tongue, and in your deeds slack and remiss" [Sir 4:34].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 4:31 | Let not thine hand be stretched out to receive, and shut when thou shouldest repay. | Barnabas | 100 | Epistle of Barnabas, 19, 9 | Cited along with Ephesians, Romans, etc. without qualification: Do not be ready to stretch forth your hands to take, while you contract them to give. | https://www.newadvent.org/fathers/0124.htm | Direct quotation or citation |
| 4:31 | Let not thine hand be stretched out to receive, and shut when thou shouldest repay. | Didache | 100 | Didache 4.5 | Cited along with Ephesians, Colossians, etc. without qualification: Be not a stretcher forth of the hands to receive and a drawer of them back to give. | https://www.newadvent.org/fathers/0714.htm | Direct quotation or citation |
| 4:31 | Let not thine hand be stretched out to receive, and shut when thou shouldest repay. | Didache | 150 | Didache 4, 3-5 | cited along with Ephesians, Colossians, etc. without qualification: Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. | https://www.newadvent.org/fathers/0714.htm | Direct quotation or citation |
| 4:31 | Let not thine hand be stretched out to receive, and shut when thou shouldest repay. | Cyril of Jerusalem | 386 | Catechetical Lectures, 13, 8 | quoted Sirach 4:31 with James and 1 Corinthians. Let not your hand be only stretched out to receive, but let it be also ready to work. | https://www.newadvent.org/fathers/310113.htm | Direct quotation or citation |
| 5:4 | Say not, I have sinned, and what harm hath happened unto me? for the Lord is longsuffering, he will in no wise let thee go. | Cyprian | 258 | Treatise 12, 3, 35 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Say not, I have sinned, and what sorrow has happened to me? For the Highest is a patient repayer. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 5:6 | And say not His mercy is great; he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners. | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]Of this also the book of Wisdom [Sic?] plainly says, For mercy and wrath are with Him, for He alone is Lord of both, Lord of propitiations, and pouring forth wrath according to the abundance of His mercy. | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 5:6 | And say not His mercy is great; he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners. | Augustine | 394 | On the Lord's Sermon on the Mount 2, 14, 48 | From this carelessness and ruinous security the Holy Spirit recalls us, when He says by the prophet, My son, do not add sin upon sin, and say, The mercy of God is great; and, Do you not know that the patience of God invites you to repentance? | https://www.newadvent.org/fathers/16012.htm | Doctrinal argument; Prophetic use; Moral / ascetical use; Direct quotation or citation |
| 5:6 | And say not His mercy is great; he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners. | John Chrysostom | 407 | Homilies on Ephesians 4, 2 | Listen to the Scripture, which says, Say not, His mercy is great, He will be pacified for the multitude of my sins. Sirach 5:6 | https://www.newadvent.org/fathers/230104.htm | Direct quotation or citation |
| 5:6 | And say not His mercy is great; he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners. | John Chrysostom | 407 | Homilies on Hebrews 20, 4 | cited along with Hebrews without qualification:.... For according to His mercy, so is His wrath. And, His indignation will rest upon sinners. Sirach 5:6 | https://www.newadvent.org/fathers/240220.htm | Direct quotation or citation |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Cyprian | 258 | Treatise 12, 3, 97 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Delay not to be converted to God, and do not put off from day to day; for His anger comes suddenly. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness; Moral / ascetical use |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | John Chrysostom | 407 | Homilies on John, 28, 1 | a wise man says, Say not, His mercy is great, He will be pacified for the multitude of my sins; for mercy and wrath come from Him, and His indignation rests upon sinners | https://www.newadvent.org/fathers/240128.htm | Direct quotation or citation |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Augustine | 430 | Sermon 20, 4 | But you don't imagine, do you, that scripture would be alert against despair and not be alert against a bad kind of hope? Listen to its alert against a bad and perverse kind of hope: Do not be slow to turn back to the Lord, nor put it off from day to day. Forsuddenly his wrath will come and destroy you utterly in the time of vengeance (Sir 5:7).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Augustine | 430 | Sermon 339, 8 | Let it be heard by all of you—I'm reciting the words of God's scripture.... Do not be slow to turn to the Lord, nor put it off from day to day. For suddenly his wrath will come, and at the time for vengeance he will destroy you (Sir 5:7). Did I write that?... I'm compelled to preach it, in terror I aim to terrify.... Lord, please note that I'm saying it. Lord, you know how you frightened me when your prophet was read. Here I am, saying it... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Prophetic use |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Augustine | 430 | Sermon 39, 1 | We have heard God, brothers, saying through the prophet,2 Do not delay to turn to the Lord, norput it offfrom day to day. For suddenly his wrath will come, and in the time ofvengeance he will destroyyou (Sir 5:7). | Not available online | Prophetic use |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Augustine | 430 | Sermon 87, 11 | [God] speaks to them and rebukes them, Do not delay to be converted to the Lord, nor put it off from day to day. For suddenly his wrath will come, and in the time of vengeance he will destroy you (Sir 5:7).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:7 | Make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. | Augustine | 430 | Sermon 94A, 7 | ...listen not to me, but to the one from whom you hope so much, and from whom your hoping too much may be your undoing: Do not delay being converted to the Lord, nor put it off from day to day. For suddenly his wrath will come, and in the time of vengeance he will destroy you (Sir 5:7). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:8 | Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of calamity. | Augustine | 430 | Exposition of Psalm 102, 16 | [Referred to as Scripture in 13; See Sirach 12:6] My brother, my sister, do notdelay in turning back to the Lord (Sir 5:8). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:8 | Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of calamity. | Augustine | 430 | Letter 127, 1 | keep in mind what you read in the words of God: Do not be slow to turn to the Lord, and do not postpone it day after day (Sir 5:8) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:8 | Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of calamity. | Augustine | 430 | Letter 2*, 7 | You ought not to think of all of this, then, in such a way as to suppose that you are doing the will of God when you do not want to keep his commandments. One of them is this, which I just mentioned: Do not be slow to turn to the Lord, and do not put it off from day to day (Sir 5:8). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 5:8 | Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of calamity. | Augustine | 430 | Sermon 339, 7 | Put yourself straight, listen to the scripture: Do not be slow to turn to the Lord (Sir 5:8).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:8 | Set not thine heart upon goods unjustly gotten, for they shall not profit thee in the day of calamity. | Augustine | 430 | Sermon 40, 5 | listen to the scripture: Do not be slow to turn to the Lord(Sir 5:8)...nor put it offfrom day to day. For suddenly his wrath will come, and at the timefor vengeance he will destroy you (Sir 5:8). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 5:9 | Winnow not with every wind, and go not into every way: for so doth the sinner that hath a double tongue. | Augustine | 430 | Homilies on the Gospel of John, Homily 33, 8 | So what does the Lord do, then, for those in danger of either disease? To those endangered by hope he has this to say: Do not be slow to turn to the Lord, do not put it offfrom day to day;for suddenly his wrath will come, and will destroy you in the time ofvengeance (Sir 5:8-9). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 5:9 | Winnow not with every wind, and go not into every way: for so doth the sinner that hath a double tongue. | Augustine | 430 | Letter 2*, 6 | these words of the divine scriptures boomed forth in a terrifying way: Do not be slow to turn to the Lord, and do not put it off from day to day! For his wrath will come suddenly, and in the time of his vengeance he will destroy you. (Sir 5:8-9) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 5:10 | Be stedfast in thy understanding; and let thy word be the same. | Augustine | 430 | Letter 220, 5 | But if you will listen to the counsel of Scripture, I pray you, make no tarrying to turn to the Lord, and put not off from day to day. Sirach 5:8 | https://www.newadvent.org/fathers/1102220.htm | Direct quotation or citation |
| 5:11 | Be swift to hear; and let thy life be sincere; and with patience give answer. | Augustine | 430 | Sermon 8, 6 | The third commandment: Remember the sabbath... Against such restlessness we are told to have a kind of sabbath in the heart, the sanctification of the Spirit of God: Be meek in listening to the word, that you may understand(Sir 5:1 1). "What am 1 to understand?"...You are to understand God saying to you... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 6:2 | Extol not thyself in the counsel of thine own heart; that thy soul be not torn in pieces as a bull [straying alone]. | Cyprian | 258 | Treatise 12, 3, 51 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Extol not yourself in doing your work. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 6:4 | A wicked soul shall destroy him that hath it, and shall make him to be laughed to scorn of his enemies. | Origen | 230 | First Principles 2, 8, 3 | Finally, see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise: it frequently occurs, on the contrary, accompanied with expressions of censure, as in the passage, An evil soul ruins him who possesses it; Sirach 6:4 | https://www.newadvent.org/fathers/04122.htm | Explicit Scriptural witness |
| 6:16 | A faithful friend is the medicine of life; and they that fear the Lord shall find him. | Cyprian | 258 | Treatise 12, 3, 95 | [Referred to as Holy Scriptures in 12, 3, Introduction] Also in the same, in Ecclesiasticus:... And again: The faithful friend is a medicine of life and of immortality. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness; Doctrinal argument; Moral / ascetical use |
| 6:16 | A faithful friend is the medicine of life; and they that fear the Lord shall find him. | Ambrose | 397 | Duties of the Clergy 2, 39 | [Referred to as Scripture in 1, 5] If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend; Sirach 6:16 yet none has ever doubted that it is in love that our best defense lies. | https://www.newadvent.org/fathers/34012.htm | Moral / ascetical use |
| 6:16 | A faithful friend is the medicine of life; and they that fear the Lord shall find him. | Ambrose | 397 | Duties of the Clergy 3, 128 | [Referred to as Scripture in 1, 5] For a faithful friend is the medicine of life and the grace of immortality. Sirach 6:16 | https://www.newadvent.org/fathers/34013.htm | Doctrinal argument; Moral / ascetical use |
| 6:18 | My son, gather instruction from thy youth up: so shalt thou find wisdom till thine old age. | Augustine | 430 | Exposition 5 of Psalm 118, 2 | Scripture suggests this elsewhere: My son, from the days of your youth accept instruction, and even to your gray hair you will find wisdom (Sir 6: 1 8).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 6:28 | For at the last thou shalt find her rest, and that shall be turned to thy joy. | Eusebius | 339 | Preparation of the Gospel, Book 12, 34 | In the Proverbs of Solomon it is briefly stated: 'The memory of the just is associated with praises, but the name of the ungodly is extinguished'; and again it is said: 'Call no man blessed before his death'105: | https://www.tertullian.org/ | Direct quotation or citation |
| 6:32 | My son, if thou wilt, thou shalt be taught: and if thou wilt apply thy mind, thou shalt be prudent. | Augustine | 430 | Exposition 2 of Psalm 101, 2 | scripture warns us, Listen, my son; take my advice, and do not throw away my counsel. Thrust yourfeet into wisdom'sfetters, and your neck into her collar. Shoulder her andcarry her, anddo not chafe at herbonds. Come to her with all your soul, and with your whole strength keep to her ways. Trace out herpath, seek her, and she will become known to you; once you have graspedher, do not let go. In the endyou willfind rest in her, andshe will becomeyourjoy. Then will herfetters beforyou apowerfuldefense, andhercollara robe ofglory,forin her is found a gold adornment, and her bonds are cords ofpurple-blue. You will clothe yourselfin her as in gorgeous raiment, andplace her on your head as a crown ofrejoicing. (Sir 6:24-32) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 6:33 | If thou love to hear, thou shalt receive understanding: and if thou bow thine ear, thou shalt be wise, | Clement of Alexandria | 198 | Stromata 2, 5 | [Referred to as the word of God in 1, 10] Rating some as unbelievers, Heraclitus says, Not knowing how to hear or to speak; aided doubtless by Solomon, who says, If you love to hear, you shall comprehend; and if you incline your ear, you shall be wise. Sirach 6:33 | https://www.newadvent.org/fathers/02102.htm | Explicit Scriptural witness; Direct quotation or citation |
| 6:36 | And if thou seest a man of understanding, get thee betimes unto him, and let thy foot wear the steps of his door. | Methodius | 311 | Banquet of the Ten Virgins, 1, 1 | [Referred to as "Scripture" "proof" and "prophecy" in 1, 3; See Sirach 18:30, 19:2:]... they do not desist until, wearing the doors of the wise, Sirach 6:36 they attain to the knowledge of the truth. | https://www.newadvent.org/fathers/062301.htm | Prophetic use |
| 6:37 | Let thy mind be upon the ordinances of the Lord and meditate continually in his commandments: he shall establish thine heart, and give thee wisdom at thine owns desire. | Augustine | 430 | Tractates on the Gospel of John, 7, 9 | On the present occasion these two followed Him, not as those who were not again to leave Him, but to see where He dwelt, and to fulfill the Scripture: Let your foot wear out the threshold of His doors; arise to come to Him continually, and be instructed in His precepts. Sirach 6:36-37 | https://www.newadvent.org/fathers/1701007.htm | Direct quotation or citation |
| 7:13 | Use not to make any manner of lie: for the custom thereof is not good. | Augustine | 426 | City of God 14, 8 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] But ordinary phraseology would not have allowed the saying, Be unwilling to make any manner of lie, Sirach 7:13 had there not been also an evil will... | https://www.newadvent.org/fathers/120114.htm | Direct quotation or citation |
| 7:14 | Use not many words in a multitude of elders, and make not much babbling when thou prayest. | Chromatius | 407 | Tractate on Matthew 28, VI, 2 | Hence not without reason Solomon, too, who was not unaware of this form of the Lord's prayer through the Holy Spirit, gave the following warning in advance and said, "Do not speak a lying word in your prayer"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use |
| 7:17 | Humble thyself greatly: for the vengeance of the ungodly is fire and worms. | Augustine | 426 | City of God 21, 9 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] For we read in the ancient Scriptures, The vengeance of the flesh of the ungodly is fire and worms. Sirach 7:17 | https://www.newadvent.org/fathers/120121.htm | Explicit Scriptural witness; Direct quotation or citation |
| 7:21 | Let thy soul love a good servant, and defraud him not of liberty. | Origen | 230 | On First Principles 1.2.13 | [Referred to as Holy Scripture in 2, 8, 3]...And if there be any other things which in Scripture are called good, whether...servant,... all these are so termed catachrestically, having in them an accidental, not an essential goodness.... | https://www.newadvent.org/fathers/04121.htm | Explicit Scriptural witness |
| 7:21 | Let thy soul love a good servant, and defraud him not of liberty. | Augustine | 430 | On the Spirit and the Letter 65 | ... There is not on the earth a righteous man, who does good and sins not Sirach 7:21... and all other places of this purport contained in the Holy Scripture? | https://www.newadvent.org/fathers/1502.htm | Explicit Scriptural witness |
| 7:24 | Hast thou daughters? have a care of their body, and shew not thyself cheerful toward them. | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]Do you have daughters? Attend to their body, and let not your face brighten towards them, Sirach 7:23-24 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 7:25 | Marry thy daughter, and so shalt thou have performed a weighty matter: but give her to a man of understanding. | Cyprian | 258 | Treatise 7, 13 | [Referred to as Holy Scripture in 7, 9] as it is written, The furnace tries the vessels of the potter, and the trial of tribulation just men. Sirach 27:5 | https://www.newadvent.org/fathers/050707.htm | Explicit Scriptural witness; Direct quotation or citation |
| 7:27 | Honour thy father with thy whole heart, and forget not the sorrows of thy mother. | Augustine | 426 | On Christian Doctrine 3, 17, 25 | [Referred to as canon in 2, 8, 13 - here used as an example of how to interpret Scripture] he contends that the commands given in Scripture about loving and ruling a wife are not to be taken literally, but figuratively; and if he has determined to keep his virgin unmarried, he tries to put a figurative interpretation on the passage where it is said, Marry your daughter, and so shall you have performed a weighty matter. Sirach 7:27 | https://www.newadvent.org/fathers/12023.htm | Explicit canonical witness |
| 7:29 | Fear the Lord with all thy soul, and reverence his priests. | Cyprian | 258 | Epistle 64, 2 | Moreover also Solomon, established in the Holy Spirit, testifies and teaches what is the priestly authority and power, saying, Fear the Lord with all your soul, and reverence His priests; Sirach 7:29... | https://www.newadvent.org/fathers/0503.htm | Doctrinal argument |
| 7:31 | Fear the Lord, and honor the priest; and give him his portion, as it is commanded thee; the firstfruits, and the trespass offering, and the gift of the shoulders, and the sacrifice of sanctification, and the firstfruits of the holy things. | Cyprian | 258 | Epistle 64, 2 | Moreover also Solomon, established in the Holy Spirit, testifies and teaches what is the priestly authority and power, saying,... and again, Honour God with all your soul, and honour His priests. Sirach 7:31 | https://www.newadvent.org/fathers/050702.htm | Doctrinal argument |
| 7:31 | Fear the Lord, and honor the priest; and give him his portion, as it is commanded thee; the firstfruits, and the trespass offering, and the gift of the shoulders, and the sacrifice of sanctification, and the firstfruits of the holy things. | John Chrysostom | 407 | Homilies on 2 Timothy, 2 | Hold my priests in honor Sirach 7:31?, He [God] says... | https://www.newadvent.org/fathers/230702.htm | Direct quotation or citation |
| 7:35 | Be not slow to visit the sick: for that shall make thee to be beloved. | Cyprian | 258 | Treatise 12, 3, 109 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Be not slack to visit the sick man; for from these things you shall be strengthened in love. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 8:5 | Reproach not a man that turneth from sin, but remember that we are all worthy of punishment. | Origen | 253 | Homily 16 on Jeremiah, 6.2 | But we reproach both those who repent and those who convert, though the Scripture says: ‘Do not reproach a man who turns away from sin. [Sirach 8:5] | Not available online | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 8:10 | Kindle not the coals of a sinner, lest thou be burnt with the flame of his fire. | Jerome | 420 | Commentary on Isaiah 11, 36 | Cited along with Isaiah, Psalms, etc. without qualification: Hence it is written: "Do not ignite the coals of a sinner." We also read in the Psalms:... And again... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 8:14 | Go not to law with a judge; for they will judge for him according to his honour. | Vincent of Lerins | 445 | Commonitories 21 | ... the divine prophecies say, "Pass not beyond the ancient bounds which your fathers have set," and "Judge not against a judge,"... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument |
| 9:7 | Look not round about thee in the streets of the city, neither wander thou in the solitary place thereof. | Clement of Alexandria | 198 | The Instructor 3, 4 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Look not round, it is said, in the streets of the city, and wander not in its lonely places. Sirach 9:7 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 9:8 | Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. | Clement of Alexandria | 198 | The Instructor 3, 11 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] But turn away your eyes from a graceful woman, and contemplate not another's beauty, says the Scripture. Sirach 9:8 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 9:8 | Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. | Clement of Alexandria | 198 | The Instructor 3, 11 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] And if you require the reason, it will further tell you, For by the beauty of woman many have gone astray, and at it affection blazes up like fire; Sirach 9:8 the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin. | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 9:8 | Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. | Chromatius | 407 | Tractate on Matthew 23, II, 2 | Hence the Holy Spirit attests to the same thing in many passages in Solomon when he says,... And again, "Turn away your face from a beautiful woman, and look not upon another's beauty" [Sir 9:8]....[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 9:8 | Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. | Chromatius | 407 | Tractate on Matthew 23, II, 3 | Hence the Holy Spirit attests to the same thing in many passages in Solomon when he says,... And again,... 3. And after this he added, "Many have been reprobated by admiring the beauty of another woman; for conversation with her kindles as a fire"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 9:8 | Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. | John Chrysostom | 407 | Homilies on Matthew 17, 2 | his even the ancient Scripture corrects from the first, saying, Contemplate not beauty which is another's. Sirach 9:8 | https://www.newadvent.org/fathers/200117.htm | Direct quotation or citation |
| 9:9 | Sit not at all with another man’s wife, nor sit down with her in thine arms, and spend not thy money with her at the wine; lest thine heart incline unto her, and so through thy desire thou fall into destruction. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Wherefore he adds, And do not join company with her in wine, lest your heart incline to her, and by your blood slide to ruin. Sirach 9:9 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 9:10 | Forsake not an old friend; for the new is not comparable to him: a new friend is as new wine; when it is old, thou shalt drink it with pleasure. | Chromatius | 407 | Tractate on Matthew 18, IV, 4 | Even Solomon has spoken about what it means to be trampled by men in his own book, when he said of the harlot woman, "An immoral woman is trampled on by men who pass by like dung on the road" [Sir 9:10 Vlg].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Moral / ascetical use |
| 9:13 | Keep thee far from the man that hath power to kill; so shalt thou not doubt the fear of death: and if thou come unto him, make no fault, lest he take away thy life presently: remember that thou goest in the midst of snares, and that thou walkest upon the battlements of the city. | Augustine | 430 | Sermon 142, 1 | Another text of scripture also says, Remember that you are treading in the midst of snares (Sir 9: 13). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 9:15 | Let thy talk be with the wise, and all thy communication in the law of the most High. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Further, eradicating frivolousness, beginning with God, it lays down the law for our regulation somewhat thus: Do not repeat your words in your prayer. Sirach 9:15 | https://www.newadvent.org/fathers/02092.htm | Moral / ascetical use |
| 9:15 | Let thy talk be with the wise, and all thy communication in the law of the most High. | John Chrysostom | 407 | Homilies on Hebrews 8, 9 | And the prophet, he shall meditate in His Law day and night Psalm 1:2, and again in another place, Let all your communication be in the law of the Most High. Sirach 9:15 | https://www.newadvent.org/fathers/240208.htm | Prophetic use |
| 9:16 | And let just men eat and drink with thee; and let thy glorying be in the fear of the Lord. | Clement of Alexandria | 198 | The Instructor 3, 4 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] And in another place, Let just men be your guests, and in the fear of the Lord let your boast remain. Sirach 9:16 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 9:16 | And let just men eat and drink with thee; and let thy glorying be in the fear of the Lord. | Cyprian | 258 | Treatise 12, 3, 95 | [Referred to as Holy Scriptures in 12, 3, Introduction] Also in the same, in Ecclesiasticus: Let righteous men be your guests. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 9:18 | A man of an ill tongue is dangerous in his city; and he that is rash in his talk shall be hated. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For dreadful in his destruction is a loquacious man. Sirach 9:18 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 10:4 | The power of the earth is in the hand of the Lord, and in due time he will set over it one that is profitable. | Origen | 248 | Against Celsus 8, 68 | [Referred to as Sacred Scripture in 7, 12; see Sirach 21:18:] If, then, there shall be one lord, one king, he must be, not the man whom the son of crafty Saturn appointed, but the man to whom He gave the power, who removes kings and sets up kings, and who raises up the useful man in time of need upon earth. Sirach 10:4 | https://www.newadvent.org/fathers/04168.htm | Explicit Scriptural witness |
| 10:9 | Why is earth and ashes proud? There is not a more wicked thing than a covetous man: for such an one setteth his own soul to sale; because while he liveth he casteth away his bowels. | John Chrysostom | 407 | Homilies on the Gospel of John 48, 3 | Let us then repeat to ourselves soothing charms drawn from the holy Scripture, and say, You are earth and ashes. Why is earth and ashes proud? Sirach 10:9... | https://www.newadvent.org/fathers/240148.htm | Explicit Scriptural witness |
| 10:9 | Why is earth and ashes proud? There is not a more wicked thing than a covetous man: for such an one setteth his own soul to sale; because while he liveth he casteth away his bowels. | Augustine | 417 | On Nature and Grace 72 | [Treated as Scripture in 33] the nature of which our author speaks is corrupted. Why is dust and ashes proud? Sirach 10:9 | https://www.newadvent.org/fathers/1503.htm | Direct quotation or citation |
| 10:9 | Why is earth and ashes proud? There is not a more wicked thing than a covetous man: for such an one setteth his own soul to sale; because while he liveth he casteth away his bowels. | Augustine | 420 | Tractates on John 25, 15 | what, I ask, says the Scripture to him? Why is dust and ashes proud? Why proud! Let the Scripture tell why. Because in his life he put forth his inmost parts. | https://www.newadvent.org/fathers/1701025.htm | Direct quotation or citation |
| 10:9 | Why is earth and ashes proud? There is not a more wicked thing than a covetous man: for such an one setteth his own soul to sale; because while he liveth he casteth away his bowels. | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 15 | Let scripture tell us what he has got to be proud of: Because in his life he has thrown away his inwardness. (Sir 10:9) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:10 | The physician cutteth off a long disease; and he that is to day a king to morrow shall die. | Origen | 253 | Homily 9 on Ezekiel 2 | quoted Sirach 10:9-10 as "Sacred Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Explicit Scriptural witness; Direct quotation or citation |
| 10:10 | The physician cutteth off a long disease; and he that is to day a king to morrow shall die. | Augustine | 430 | Letter 140, 24, 61 | [Referred to as Scripture in 140, 15, 37; See Sirach 27:6:] Why are earth and ashes proud because in his life he casts forth his innerparts? (Sir 10:9-10)....[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:11 | For when a man is dead, he shall inherit creeping things, beasts, and worms. | Epiphanius | 403 | Panarion 3, 44, Origenists, 18, 1 | [Referred to as Scripture in 2, 13, 8, 1 (vol. 2, p. 149 of Brill); see Sirach 13:16:]...and thus the sage, Sirach, said, “When a man dieth it is said, He shall inherit creeping things, snakes and worms.”...And for one who cares to gather them from the scriptures, there are other passages of the same kind. | Not available online | Explicit Scriptural witness |
| 10:11 | For when a man is dead, he shall inherit creeping things, beasts, and worms. | Augustine | 430 | Sermon 123, 1 | The beginning ofall sin, as scripture says, is pride (Sir 10:11). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 10:12 | The beginning of pride is when one departeth from God, and his heart is turned away from his Maker. | Origen | 253 | Commentary on Romans 9, 19, 17 | quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 10:12 | The beginning of pride is when one departeth from God, and his heart is turned away from his Maker. | Augustine | 417 | On Nature and Grace 33 | [Treated as Scripture in 33] Truly then is it said, Pride is the commencement of all sin; Sirach 10:13 and, The beginning of pride is when a man departs from God. Sirach 10:12 | Not available online | Direct quotation or citation |
| 10:12 | The beginning of pride is when one departeth from God, and his heart is turned away from his Maker. | Augustine | 430 | Exposition of Psalm 37, 8 | Now when the passage from Ecclesiasticus was read you heard the warning, The starting point of human pride is rebellion against God (Sir 10:14). When the first human refused to hear the commandment,... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 10:12 | The beginning of pride is when one departeth from God, and his heart is turned away from his Maker. | Augustine | 430 | Exposition on Psalm 7, 4 | Cited along with 1 Corinthians, Psalms, etc. without qualification: For the beginning of all sin is pride: and again, The beginning of man's pride is to depart from God. | https://www.newadvent.org/fathers/1801007.htm | Moral / ascetical use; Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 417 | On Nature and Grace 33 | His opponent says "All sin, then, is also pride, even as Scripsture says, Pride is the beginning of all sin. Sirach 10:13" - to which Augustine replies: "Let him seek diligently, and he will find in the law that the sin of pride is quite distinguished from all other sins." Augustine accepts Sirach as Scripture and responds with his own quotes from Sirach (10:12). | https://www.newadvent.org/fathers/1503.htm | Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 426 | City of God 14, 13 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 | https://www.newadvent.org/fathers/120114.htm | Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 430 | Exposition on Psalm 7, 4 | Cited along with 1 Corinthians, Psalms, etc. without qualification: For the beginning of all sin is pride: and again, The beginning of man's pride is to depart from God. | https://www.newadvent.org/fathers/1801007.htm | Moral / ascetical use; Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 15 | [Referred to as Scripture in 15; See Sirach 10:9:] It is written, after all: The beginning of all sin is pride, and, The beginning ofman's pride is to distance himselffrom God(Sir 10: 13.12).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 430 | On Nature and Grace, Against Pelagius, 33 | Pelagius appealed to Sirach 10:13 as Scripture, to prove that every sin is ultimately pride, Augustine accepts it as Scripture but refutes him by showing that Sirach 10:12-13 says that every "commencement of sin is pride. " | https://www.newadvent.org/fathers/1503.htm | Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 430 | Sermon 159B, 11 | You have the text of scripture saying, The beginning of all sin is pride. And what does it say in the same place? The beginning of man's pride is to apostatize from God (Sir 10: 13.12). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:13 | For pride is the beginning of sin, and he that hath it shall pour out abomination: and therefore the Lord brought upon them strange calamities, and overthrew them utterly. | Augustine | 430 | Sermon 360B, 17 | So listen to scripture saying, The beginning ofevery sin is pride (Sir 10:13)... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:14 | The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. | Origen | 253 | Homilies on Judges 3, 2 | quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 10:14 | The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. | John Chrysostom | 407 | Homilies on Acts 29 | Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation....And from the histories... Let him hear that God resists the proud James 4:6; and, Pride is the beginning of sin Sirach 10:14 | https://www.newadvent.org/fathers/210129.htm | Moral / ascetical use; Historical / narrative reference |
| 10:14 | The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. | Augustine | 430 | Exposition of Psalm 112, 1 | As scripture says, the starting-point ofhuman pride is rebellion against God (Sir 10:14).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 10:14 | The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. | Augustine | 430 | Letter 140, 28, 68 | [Referred to as Scripture in 140, 15, 37; See Sirach 27:6:] For the verse I quoted above, Pride is the beginning ofall sin (Sir 10:15), was not the only thing written there, but we also read, The beginning of a man's pride is to fall away from God (Sir 10: 14). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:15 | The Lord hath plucked up the roots of the proud nations, and planted the lowly in their place. | Augustine | 430 | Letter 140, 24, 61 | [Referred to as Scripture in 140, 15, 37; See Sirach 27:6:] The beginning ofall sin, however, is pride (Sir 10: 15)...[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:15 | The Lord hath plucked up the roots of the proud nations, and planted the lowly in their place. | Augustine | 430 | Letter 140, 28, 68 | [Referred to as Scripture in 140, 15, 37; See Sirach 27:6:] For the verse I quoted above, Pride is the beginning ofall sin (Sir 10:15), was not the only thing written there, but we also read, The beginning of a man's pride is to fall away from God (Sir 10: 14). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 10:19 | They that fear the Lord are a sure seed, and they that love him an honourable plant: they that regard not the law are a dishonourable seed; they that transgress the commandments are a deceivable seed. | Origen | 248 | Against Celsus, 8, 50 | or the divine word says: What is an honourable seed? The seed of man. What is a dishonourable seed? The seed of man. | https://www.newadvent.org/fathers/04168.htm | Direct quotation or citation |
| 10:29 | Who will justify him that sinneth against his own soul? and who will honour him that dishonoureth his own life? | Cyprian | 258 | Treatise 12, 3, 51 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon, in Ecclesiasticus: Extol not yourself in doing your work. [Matches the Douay-Rheims translation of 10:29] | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 11:1 | Wisdom lifteth up the head of him that is of low degree, and maketh him to sit among great men. | John Chrysostom | 407 | Homilies on Philippians 15 | Hear the words of David,... And again another prophet,... And again,... And another who says, Despise not the chastening of the Lord. Proverbs 3:11 And if you come near to serve the Lord, prepare your soul for temptation. Sirach 11:1 And Christ also said...And again,... And again,... | https://www.newadvent.org/fathers/230215.htm | Doctrinal argument; Prophetic use; Direct quotation or citation |
| 11:3 | The bee is little among such as fly; but her fruit is the chief of sweet things. | John Chrysostom | 407 | Homilies on Ephesians 20 | Hear the Scripture that says, The bee is little among such as fly, but her fruit is the chief of sweet things. Sirach 11:3 | https://www.newadvent.org/fathers/230120.htm | Direct quotation or citation |
| 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. | Clement of Alexandria | 198 | The Instructor 2, 11 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] The Instructor expressly admonishes, Boast not of the clothing of your garment, and be not elated on account of any glory, as it is unlawful. Sirach 11:4 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 11:7 | Blame not before thou hast examined the truth: understand first, and then rebuke. | Augustine | 430 | Letter 43, 3, 11 | Have you forgotten what Scripture commands: Blame no one before you have examined him; and when you have examined him, let your correction be just? Sirach 11:7 | https://www.newadvent.org/fathers/1102043.htm | Direct quotation or citation |
| 11:14 | Prosperity and adversity, life and death, poverty and riches, come of the Lord. | Augustine | 430 | Reply to Faustus 21, 9 | This is all in accordance with sacred Scripture.... Similarly, in the Old Testament, after the words, "God did not create death, nor has He pleasure in the destruction of the living," we read, "By the envy of the devil death entered into the world." And again of death, that men may not put the blame from themselves, "The wicked invite her with hands and voice; and thinking her a friend, they are drawn down." Wisdom 1:16 Elsewhere, however, it is said, "Good and evil, life and death, riches and poverty, are from the Lord God." Sirach 11:14 | https://www.newadvent.org/fathers/140621.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 11:20 | Be stedfast in thy covenant, and be conversant therein, and wax old in thy work. | Cyril of Alexandria | 444 | Commentary on the Twelve, On Hosea 14 | quoted Sirach 11:20 as "a prophecy about Christ by "blessed" Sirach, per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Doctrinal argument; Prophetic use; Direct quotation or citation |
| 11:27 | The affliction of an hour maketh a man forget pleasure: and in his end his deeds shall be discovered. | Jerome | 420 | Commentary on Isaiah 18, 13 | Cited along with Isaiah without qualification:... in accordance with what is written: "On the day of good rewards, there will be no memory of evils,"... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 11:28 | Judge none blessed before his death: for a man shall be known in his children. | Hilary of Arles | 449 | Life of Saint Honoratus, Preface 3 | It is written:.... Wherefore we read also in another place: "Do not praise a man during his lifetime" and again, "Praise not any man before death." [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 11:29 | Bring not every man into thine house: for the deceitful man hath many trains. | Clement of Alexandria | 198 | The Instructor 3, 4 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Whence the Scripture most strenuously exhorts, Introduce not every one into your house, for the snares of the crafty are many. Sirach 11:29 | https://www.newadvent.org/fathers/02093.htm | Moral / ascetical use |
| 11:29 | Bring not every man into thine house: for the deceitful man hath many trains. | Jerome | 420 | Commentary on Isaiah 18, 13 | Cited along with Isaiah without qualification:... in accordance with what is written:... and again: "an affliction of one hour destroys the memory of pleasures."... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 11:30 | Like as a partridge taken [and kept] in a cage, so is the heart of the proud; and like as a spy, watcheth he for thy fall: | Augustine | 430 | Exposition of Psalm 67, 20 | [Referred to as Scripture in 8; See Sirach 17:26:] With good reason are we warned, Praise no one before his death (Sir 1 1:30).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 11:30 | Like as a partridge taken [and kept] in a cage, so is the heart of the proud; and like as a spy, watcheth he for thy fall: | John Cassian | 435 | Conferences 6, 16 | quoted Sirach 11:30 to demonstrate that the gifts of God can be lost through carelessness | https://www.newadvent.org/fathers/350806.htm | Direct quotation or citation |
| 12:6 | For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment. | Chromatius | 407 | Tractate on Matthew 33, 3 | Likewise, Solomon is known to have given an advance warning about this very thing, when he says, "Give to the just man, and help not a sinner. Do well unto him that is lowly, but give not to the ungodly" [Sir 12:5-6]. Surely we recognize clearly that this is not being commanded about alms, which we are ordered to give to everyone, but it concerns the transmission of the Lord's grace... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Moral / ascetical use; Direct quotation or citation |
| 12:6 | For the most High hateth sinners, and will repay vengeance unto the ungodly, and keepeth them against the mighty day of their punishment. | Augustine | 430 | Exposition of Psalm 102, 13 | Do not give to a sinner, says scripture, and Do not welcome a sinner (Sir 12:6,4); [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 12:7 | Give unto the good, and help not the sinner. | Augustine | 430 | Sermon 164A, 1 | [Entire sermon devoted to this section of the Apocrypha] They also produce proof texts from the holy scriptures, where we read: Give alms, and do not support the sinner, and to the ungodly and sinners pay back vengeance. Do good to the humbleperson, andgive nothing to the ungodly. Since the Most High also hates sinners, and willpay back vengeance to the ungodly (Sir 12:4.6.7).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 12:13 | Who will pity a charmer that is bitten with a serpent, or any such as come nigh wild beasts? | John Chrysostom | 407 | Homily 9 on 1 Thessalonians | For if the prophets, though stoned, did not keep silence, much more ought we to bear with enmities, and not to discourse to you with a view to please, that we may not, for having deceived you, be ourselves cut in sunder. There is punishment, deathless, unallayed, and no one to stand up for us. Who will pity, he says, the charmer that is bitten by a serpent? Sirach 12:13 | https://www.newadvent.org/fathers/230409.htm | Prophetic use; Direct quotation or citation |
| 13:16 | All flesh consorteth according to kind, and a man will cleave to his like. | Epiphanius | 403 | Panarion 2, 13, Ptolemaeans, 8, 1 | [Referred to as Scripture in 2, 13, 8, 1 (vol. 2, p. 149 of Brill); see Sirach 13:16:] Scripture says, “Every bird flocketh with its kind, and a man will cleave to his like.” | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 13:23 | When a rich man speaketh, every man holdeth his tongue, and, look, what he saith, they extol it to the clouds: but if the poor man speak, they say, What fellow is this? and if he stumble, they will help to overthrow him. | Cyril of Alexandria | 444 | Commentary on the Twelve, On Amos 3 | calls Sirach 13:23 "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness |
| 13:23 | When a rich man speaketh, every man holdeth his tongue, and, look, what he saith, they extol it to the clouds: but if the poor man speak, they say, What fellow is this? and if he stumble, they will help to overthrow him. | Cyril of Alexandria | 444 | Commentary on the Twelve, On Nahum 2 | quoted Sirach 13:23 as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 13:24 | Riches are good unto him that hath no sin, and poverty is evil in the mouth of the ungodly. | Augustine | 416 | On Man's Perfection in Righteousness, 15 | [Referred to as Scripture in 19] Augustine says that "And yet the passages are true which he [his opponent] goes on to adduce by way of answer, saying:... So also in Solomon: 'Riches are good unto him that has no sin on his conscience;' Sirach 13:24..." | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 13:24 | Riches are good unto him that hath no sin, and poverty is evil in the mouth of the ungodly. | Augustine | 416 | On Man's Perfection in Righteousness, 15 | [Referred to as Scripture in 19] And of them should rather be understood that which is written: Riches are good unto him that has no sin on his conscience. Sirach 13:24... | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 14:1 | Blessed is the man that hath not slipped with his mouth, and is not pricked with the multitude of sins. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Blessed, in truth, is the man who has not made a slip with his mouth, and has not been pierced by the pain of sin; Sirach 14:1 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 14:1 | Blessed is the man that hath not slipped with his mouth, and is not pricked with the multitude of sins. | Chromatius | 407 | Tractate on Matthew 21, II, 2 | Whence also when through Solomon the Holy Spirit spoke about the man of the gospel, he testified as follows and said, "Blessed is the one who has not slipped with the word of his mouth, and is not pricked with the grief of transgression" [Sir 14:1]. 3. And on that account in another passage the same Solomon says, "Make bolts for your mouth and make a bar for your tongue and for your words" [Sir 28:28-29]. And again: "Circumcise from yourself a depraved mouth, and put far away from you unjust lips" [Prov 4:24]. And again: "Let not your mouth grow accustomed to lacking discipline, for therein is the grief of trans-gression" [Sir 23:17]. Whence also David says, "Place a guard on my mouth, O Lord, and a door around my lips" [Ps 141:3]. 4. And again in another psalm, "I said, O Lord, I will guard my ways, that I sin not with my tongue" [Ps 39:1]. For as Solomon says, "The lips of the imprudent will be telling foolish things, and the word of the prudent will be weighed in the balance" [Sir 21:28].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 14:5 | He that is evil to himself, to whom will he be good? he shall not take pleasure in his goods. | Epiphanius | 403 | Panarion, 3, 22, Marcionites, Scholion 70a | Who will get himself out onto a cliff, in fulfillment of scripture’s, “He that is evil to himself, to whom will he be good?” | Not available online | Direct quotation or citation |
| 14:5 | He that is evil to himself, to whom will he be good? he shall not take pleasure in his goods. | Augustine | 430 | Letter 204, 5 | For scripture says, To whom will one be good who is bad to himself? (Sir 14:5) [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 14:11 | My son, according to thy ability do good to thyself, and give the Lord his due offering. | Cyprian | 258 | Treatise 12, 3, 1 | [Referred to as Holy Scriptures in 12, 3, Introduction] In the same in Ecclesiasticus: My son, if you have, do good by yourself, and present worthy offerings to God; remember that death delays not. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 15:8 | For she is far from pride, and men that are liars cannot remember her. | Augustine | 416 | On Man's Perfection in Righteousness, 12 | [Referred to as Scripture in 19] Augustine's opponent says: Again we read in Solomon, touching wisdom: 'Men that are liars cannot remember her, but men of truth shall be found in her.' Sirach 15:8 | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Origen | 253 | Commentary on Romans 3, 7, 13 | quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Athanasius | 356 | Letter to the Bishops of Egypt and Libya, 3 | in the words spoken by the Spirit against him; 'But unto the ungodly, said God, why do you preach My laws?' and, 'Praise is not seemly in the mouth of a sinner.' | https://www.newadvent.org/fathers/2812.htm | Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Augustine | 430 | Exposition of Psalm 47, 2 | ... scripture warns us, Praise is not seemly in a sinner's mouth (Sir 15:9)... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Augustine | 430 | Exposition of Psalm 49, 29 | God seemed to be saying to the sinner, "Praising does you no good. I exact a sacrifice of praise from people who live good lives, and they benefit from offering it; but if you give praise to me, you will gain nothing thereby. How dare you praise me? Praise is not seemly in a sinner's mouth" (Sir 15:9). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Augustine | 430 | Exposition of Psalm 64, 3 | Listen to scripture's warning on this point: Praise is not seemly in a sinner's mouth (Sir 15:9).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 15:9 | Praise is not seemly in the mouth of a sinner, for it was not sent him of the Lord. | Augustine | 430 | Sermon 15A, 1 | How rightly it says in another psalm,... it rightly says somewhere else, Praise is not seemly in the mouth of the sinner (Sir 15:9). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 15:10 | For praise shall be uttered in wisdom, and the Lord will prosper it. | Clement of Alexandria | 198 | Stromata 2, 5 | [Referred to as the word of God in 1, 10] Accordingly it is rightly said in Solomon, Wisdom is in the mouth of the faithful. Sirach 15:10 | https://www.newadvent.org/fathers/02102.htm | Explicit Scriptural witness; Doctrinal argument |
| 15:15 | If thou wilt, to keep the commandments, and to perform acceptable faithfulness. | Augustine | 426 | On Grace and Free Will 31 | [Referred to as Scripture in 31 and as the word of God in 32] This is the purport of what the Scripture says: If you will, you shall keep the commandments; Sirach 15:15 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 15:16 | He hath set fire and water before thee: stretch forth thy hand unto whether thou wilt. | Augustine | 416 | On Man's Perfection in Righteousness, 19 | Or, when the Scripture says in Deuteronomy,... Or again, because it is said, The commandments, if you will, shall save you, Sirach 15:15 — as if a man ought not to thank God, because he has a will to keep the commandments, since, if he wholly lacked the light of truth, it would not be possible for him to possess such a will. Fire and water being set before him, a man stretches forth his hand towards which he pleases; Sirach 15:16 and yet... | https://www.newadvent.org/fathers/1504.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Origen | 254 | Commentary on Romans, 1, 18, 7 | used Sirach 15:16-17 to confirm our free will in choosing salvation or damnation. | Not available online | Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Augustine | 405 | In Answer to the Letters of Petilian 2, 185 | [Augustine's opponent says that:] ‘But yet,' He says, ‘choose the good, that you may live.' Sirach 15:16-17 You who will not choose the good, have, by your own sentence, declared that you do not wish to live." [By his response, it is clear that Augustine accepts the citation to Sirach as Scripture] | https://www.newadvent.org/fathers/14092.htm | Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Augustine | 418 | On the Proceedings of Pelagius 7 | [Referred to as Scripture in 4] In like manner, from the passage which he quoted in the same book under the same head, He has set fire and water before you; stretch forth your hand unto whether you will; before man are good and evil, life and death, and whichever he likes shall be given to him, Sirach 15:16-17... | https://www.newadvent.org/fathers/1505.htm | Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Augustine | 426 | City of God 16, 27 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] Whence it is written in the book called Ecclesiasticus, All flesh waxes old as does a garment. For the covenant from the beginning is, You shall die the death. Sirach 15:17 | https://www.newadvent.org/fathers/120116.htm | Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Augustine | 426 | On Grace and Free Will 3 | [Referred to as Scripture in 31 and as the word of God in 32] And in the book of Ecclesiasticus we read: Say not, It is through the Lord that I fell away; for you ought not to do the things that He hates: nor say, He has caused me to err; for He has no need of the sinful man. The Lord hates all abomination, and they that fear God love it not. He Himself made man from the beginning, and left him in the hand of His counsel. If you be willing, you shall keep His commandments, and perform true fidelity. He has set fire and water before you: stretch forth your hand unto whether you will. Before man is life and death, and whichsoever pleases him shall be given to him. Sirach 15:11-17 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 15:17 | Before man is life and death; and whether him liketh shall be given him. | Petilianus | 430 | in Augustine's Answer to Petilian, 2, 85, 185 | Petilianus said: "For the Lord Christ says... For He said,.... ‘But yet,' He says, ‘choose the good, that you may live.' Sirach 15:16-17 | https://www.newadvent.org/fathers/14092.htm | Doctrinal argument; Direct quotation or citation |
| 16:12 | As his mercy is great, so is his correction also: he judgeth a man according to his works | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]He will judge, He says, a man according to his works, Sirach 16:12 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 16:12 | As his mercy is great, so is his correction also: he judgeth a man according to his works | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] also is His reproof. Sirach 16:12 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 16:12 | As his mercy is great, so is his correction also: he judgeth a man according to his works | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]And with such guidance He guarded the six hundred thousand footmen that were brought together in the hardness of heart in which they were found; scourging, pitying, striking, healing, in compassion and discipline: For according to the greatness of His mercy, so is His rebuke. Sirach 16:12 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 16:12 | As his mercy is great, so is his correction also: he judgeth a man according to his works | John Chrysostom | 407 | Homilies on John, 28, 1 | a wise man says... and again, As His mercy is great, so is His correction also. Sirach 16:12 | https://www.newadvent.org/fathers/240128.htm | Direct quotation or citation |
| 16:12 | As his mercy is great, so is his correction also: he judgeth a man according to his works | John Chrysostom | 407 | Homily 9 on 1 Corinthians 3:12-15, 3 | And God Himself, as He is loving unto men, in the same character does He punish sins. Sirach 16:12 | https://www.newadvent.org/fathers/220109.htm | Direct quotation or citation |
| 16:19 | The mountains also and foundations of the earth be shaken with trembling, when the Lord looketh upon them. | Clement of Rome | 96 | 1 Clement, 59 | Cited along with Genesis, Deuteronomy, etc. without qualification:... having opened the eyes of our heart to the knowledge of You, who alone rests highest among the highest, holy among the holy, Isaiah 57:15 who layest low the insolence of the haughty, Isaiah 13:11 who destroyest the calculations of the heathen, who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 only Benefactor of spirits and God of all flesh, who beholdest the depths (Sir 16:18-19)... | https://www.newadvent.org/fathers/1010.htm | Direct quotation or citation |
| 16:21 | It is a tempest which no man can see: for the most part of his works are hid. | Origen | 230 | First Principles 4, 1, 26 | [Referred to as Holy Scripture in 2, 8, 3] nevertheless it is impossible for them to comprehend all things, according to the statement, The most part of the works of God are hid. Sirach 16:21 | https://www.newadvent.org/fathers/04124.htm | Explicit Scriptural witness |
| 16:27 | He garnished his works for ever, and in his hand are the chief of them unto all generations: they neither labour, nor are weary, nor cease from their works. | Dionysius the Great | 265 | On Nature 3 | quoted in Eusebius' Preparation for the Gospel 14.25.4:... listen to the oracles of God: "In the judgement of the Lord are His works from the beginning; and from the making of them He disposed the parts thereof. He garnished His works for ever, and the beginnings of them unto their generations."' (Sirach 16:27-30) | https://topostext.org/work/230 | Explicit Scriptural witness; Direct quotation or citation |
| 17:1 | The Lord created man of the earth, and turned him into it again. | Ambrose | 397 | Exposition on the Gospel of Luke | Cited along with John without qualification: He could have commanded but preferred to act, so that we should realize that it is he himself who from the dust of the earth fashioned the limbs of our bodies,"...[Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 17:24 | But unto them that repent, he granted them return, and comforted those that failed in patience. | Epiphanius | 403 | Panarion, 3, 39, Cathari, 6, 1 | [Referred to as Scripture in 2, 13, 8, 1 (vol. 2, p. 149 of Brill); see Sirach 13:16:] For God is “merciful and pitiful,” and “hath given a way of return to the penitent.” | Not available online | Direct quotation or citation |
| 17:26 | Turn again to the most High, and turn away from iniquity: for he will lead thee out of darkness into the light of health, and hate thou abomination vehemently. | Augustine | 430 | Exposition 1 of Psalm 68, 19 | The case is different if what has happened to the sinner is the disaster mentioned in another text of scripture: A person devoid ofreverence goes deep into sin and is defiant (Prv 18:3). Then indeed the pit has closed its mouth upon him.... the verdict pronounced elsewhere has proved correct: No confession can be made by a deadperson: he is as though non-existent (Sir 17:26). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 17:26 | Turn again to the most High, and turn away from iniquity: for he will lead thee out of darkness into the light of health, and hate thou abomination vehemently. | Augustine | 430 | Exposition 2 of Psalm 113, 12 | As it is written, No confession can be made by a dead person: he is as though non-existent (Sir 17:26).... In another passage your scripture cries out... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 17:26 | Turn again to the most High, and turn away from iniquity: for he will lead thee out of darkness into the light of health, and hate thou abomination vehemently. | Augustine | 430 | Exposition of Psalm 67, 8 | They are of the type to which scripture draws attention elsewhere: No confession can be made by a dead person: he is as though non-existent (Sir 17:26).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 17:28 | Thanksgiving perisheth from the dead, as from one that is not: the living and sound in heart shall praise the Lord. | Augustine | 430 | Sermon 67, 2 | Scripture says, as a matter of fact, From the dead, as thoughfrom one who is not, confession passes away (Sir 17:28). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 17:31 | What is brighter than the sun? yet the light thereof faileth; and flesh and blood will imagine evil. | Augustine | 430 | Confessions VII, 8, 12 | [Referred to as the word of God in X, 31, 45; See Sir 18:30:] But you, Lord, abide for ever and will not for ever be angry with us, for you have taken pity on us who are earth and ashes... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 18:6 | As for the wondrous works of the Lord, there may nothing be taken from them, neither may any thing be put unto them, neither can the ground of them be found out. | Augustine | 430 | Letter 137, 1, 3 | the experience of the oldest, the ablest, and the most zealous students of Scripture illustrates what Scripture itself has said: When a man has done, then he begins. Sirach 18:6 | https://www.newadvent.org/fathers/1102137.htm | Direct quotation or citation |
| 18:7 | When a man hath done, then he beginneth; and when he leaveth off, then he shall be doubtful. | Didymus the Blind | 398 | Commentary on Ecclesiastes 42.24 | In Scripture it is said, "When human beings have finished, they are just beginning." [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument |
| 18:13 | The mercy of man is toward his neighbour; but the mercy of the Lord is upon all flesh: he reproveth, and nurtureth, and teacheth and bringeth again, as a shepherd his flock. | Origen | 248 | Against Celsus 4, 28 | [Referred to as Sacred Scripture in 7, 12; see Sirach 21:18:]...all thoughtful persons must say in their prayers, that the earth is full of the mercy of the Lord, and that the mercy of the Lord is upon all flesh; Sirach 18:13... | https://www.newadvent.org/fathers/04164.htm | Explicit Scriptural witness; Moral / ascetical use |
| 18:13 | The mercy of man is toward his neighbour; but the mercy of the Lord is upon all flesh: he reproveth, and nurtureth, and teacheth and bringeth again, as a shepherd his flock. | John Chrysostom | 407 | Homilies on Philippians, 4 | Cited along with 1 Timothy, 1 Corinthians, etc. without qualification: Consider that the world was established by pity, and then imitate your Lord. The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh. Sirach 18:13 | https://www.newadvent.org/fathers/230204.htm | Direct quotation or citation |
| 18:14 | He hath mercy on them that receive discipline, and that diligently seek after his judgments. | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]And it is the prerogative of goodness to save: The mercy of the Lord is on all flesh, while He reproves, corrects, and teaches as a shepherd His flock. He pities those who receive His instruction, and those who eagerly seek union with Him. Sirach 18:13-14 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Clement of Alexandria | 198 | The Instructor 2, 10 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Moreover, the Pædagogue warns us most distinctly: Go not after your lusts, and abstain from your appetites; Sirach 18:30 for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame. | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Origen | 253 | Commentary on Matthew 12, 22 | [referred to as Scripture in 11, 12; See Sirach 28:25:] when he transgresses the commandment which says, Do not walk behind your lusts. | https://www.newadvent.org/fathers/101612.htm | Moral / ascetical use; Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Methodius | 311 | Banquet of the Ten Virgins, 1, 3 | If, however, any one should venture to find fault with our argument as destitute of Scripture proof, we will bring forward the writings of the prophets,...for we read, Go not after your lusts, but refrain yourself from your appetites; Sirach 18:30 | https://www.newadvent.org/fathers/062301.htm | Prophetic use; Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 416 | On Man's Perfection in Righteousness, 11 | [Referred to as Scripture in 19] Now it is a good thing to avoid concupiscence, and this good the just man would, who lives by faith; Habakkuk 2:4 and still he does what he hates, because he has concupiscence, although he goes not after his lusts; Sirach 18:30 | https://www.newadvent.org/fathers/1504.htm | Doctrinal argument |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 417 | On Nature and Grace 57 | [Treated as Scripture in 33] It is one thing to fulfil the command, You shall not covet; Exodus 20:17 and another thing, by an endeavour at any rate after abstinence, to do that which is also written, You shall not go after your lusts. Sirach 18:30 | https://www.newadvent.org/fathers/1503.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 420 | On Marriage and Concupiscence 1, 25 | [Referred to as Scripture in 1, 29 and 1, 32] So that, if what is enjoined in one passage, You shall not covet, is not kept, that at any rate is observed which is commanded in another place, You shall not go after your concupiscences. Sirach 18:30 | https://www.newadvent.org/fathers/15071.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 420 | On Marriage and Concupiscence 1, 32 | [Referred to as Scripture in 1, 29 and 1, 32] For the truth is, one does a good deal of good when he does what the Scripture enjoins, Go not after your lusts; Sirach 18:30... | https://www.newadvent.org/fathers/15071.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 430 | Confessions X, 31, 45 | I have also heard you [God] telling us: Go not after your unruly desires, and hold back from indulgence.[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 430 | On the Merits and the Forgiveness of Sins II, 5 | When He commands us, saying, Go not after your lusts, Sirach 18:30 | https://www.newadvent.org/fathers/15012.htm | Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 430 | On the Spirit and the Letter 65 | [Referred to as Holy Scripture in 65; See Sirach 7:21:] to the other, You shall not go after your lusts. Sirach 18:30 | https://www.newadvent.org/fathers/1502.htm | Explicit Scriptural witness |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 430 | Sermon 151, 3 | But because that cannot be achieved here, at least let us achieve what holy scripture says yet again: Do not go afteryour lusts (Sir 18:30). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 18:30 | Go not after thy lusts, but refrain thyself from thine appetites. | Augustine | 430 | Sermon 154, 8 | But if you lust indeed, which the law forbids when it says You shall not lust (Rom 7:7); but all the same keep the other commandment of the same law, Do not go after your lusts (Sir 18:30)... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use; Direct quotation or citation |
| 18:31 | If thou givest thy soul the desires that please her, she will make thee a laughingstock to thine enemies that malign thee. | Chromatius | 407 | Tractate on Matthew 23, II, 2 | Hence the Holy Spirit attests to the same thing in many passages in Solomon when he says, "Go not after your lusts, but keep yourself from your pleasure. For if you give your soul to lust, she will make you a laughingstock to your enemies and to those that malign you"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 18:32 | Take not pleasure in much good cheer, neither be tied to the expence thereof. | Clement of Alexandria | 198 | The Instructor 2, 1 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]Take no pleasure in abominable delicacies, says Wisdom. Sirach 18:32 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 19:1 | A labouring man that is given to drunkenness shall not be rich: and he that contemneth small things shall fall by little and little. | Augustine | 388 | Morals of the Catholic Church 24, 45 | And no passage can be quoted from the Old Testament more expressly condemning this mental somnolence, which makes us insensible to destruction advancing on us step by step, than those words of the prophet, "He who despises small things shall fall by degrees." Sirach 19:1 | https://www.newadvent.org/fathers/1401.htm | Prophetic use; Direct quotation or citation |
| 19:1 | A labouring man that is given to drunkenness shall not be rich: and he that contemneth small things shall fall by little and little. | Chromatius | 407 | Tractate on Matthew 20.2.1-3.6 | While it is sinful to abolish the least of the commandments, all the more so the great and most important ones. Hence the Holy Spirit affirms through Solomon: "Whoever despises the little things shall gradually die." [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Moral / ascetical use |
| 19:2 | Wine and women will make men of understanding to fall away: and he that cleaveth to harlots will become impudent. | Methodius | 311 | Banquet of the Ten Virgins, 1, 3 | If, however, any one should venture to find fault with our argument as destitute of Scripture proof, we will bring forward the writings of the prophets,...for wine and women will make men of understanding to fall away; Sirach 19:2 | https://www.newadvent.org/fathers/062301.htm | Prophetic use |
| 19:4 | He that is hasty to give credit is lightminded; and he that sinneth shall offend against his own soul. | Augustine | 430 | Confessions VI, 5, 8 | [Referred to as the word of God in X, 31, 45; See Sir 18:30:] Having already heard many parts of the sacred books explained... The authority of the sacred writings... In plain words and very humble modes of speech it offered itself to everyone, yet stretched the understanding of those who were not shallow-minded? [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 19:15 | Admonish a friend: for many times it is a slander, and believe not every tale. | Chromatius | 407 | Tractate on Matthew 58, 1 | The Holy Spirit reminds us of this very thing likewise through Solomon when he says, "Rebuke a friend; it may be he did not do it, and he may say, 1 did not do it; or if he did do it, that he do it no more. Rebuke your neighbor, it may be he did not say it, and if he did, that he say it not again. For often the accusation is vain" [Sir 19:13-15]....[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 19:16 | There is one that slippeth in his speech, but not from his heart; and who is he that hath not offended with his tongue? | Augustine | 418 | On the Proceedings of Pelagius 4 | For, as the Scripture says: There is that slips in his speech, but not in his heart. Sirach 19:16 | https://www.newadvent.org/fathers/1505.htm | Explicit Scriptural witness; Direct quotation or citation |
| 19:22 | The knowledge of wickedness is not wisdom, neither at any time the counsel of sinners prudence. | Clement of Alexandria | 198 | Stromata 1, 10 | [Referred to as the word of God in 1, 10] For true above all is that Psalm, The just shall live to the end, for he shall not see corruption, when he beholds the wise dying. And whom does he call wise? Hear from the Wisdom of Jesus: Wisdom is not the knowledge of evil. Sirach 19:22 Such he calls what the arts of speaking and of discussing have invented. | https://www.newadvent.org/fathers/02101.htm | Explicit Scriptural witness |
| 19:30 | A man’s attire, and excessive laughter, and gait, shew what he is. | Clement of Alexandria | 198 | The Instructor 3, 3 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For from his look shall a man be known, says the Scripture, from meeting a man the man is known: the dress of a man, the step of his foot, the laugh of his teeth, tell tales of him. Sirach 19:29-30 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 20:2 | It is much better to reprove, than to be angry secretly: and he that confesseth his fault shall be preserved from hurt. | Chromatius | 407 | Tractate on Matthew 58, 1 | The Holy Spirit reminds us of this very thing likewise through Solomon when he says,... And again, "It is much better to reprove than to conceal anger" [Sir 20:2]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 20:4 | As is the lust of an eunuch to deflower a virgin; so is he that executeth judgment with violence. | Epiphanius | 403 | Panarion 3, 38, Valesians, 4, 14 | [Referred to as Scripture in 2, 13, 8, 1 (vol. 2, p. 149 of Brill); see Sirach 13:16:] as it says, “The desire of a eunuch to deflower a virgin.” | Not available online | Direct quotation or citation |
| 20:5 | There is one that keepeth silence, and is found wise: and another by much babbling becometh hateful. | Clement of Alexandria | 198 | The Instructor 2, 6 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] There is he who is silent, and is found wise; and there is he that is hated for much speech. Sirach 20:5 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 20:7 | A wise man will hold his tongue till he see opportunity: but a babbler and a fool will regard no time. | Ambrose | 397 | Duties of the Clergy 1, 5 | Wherefore the Scripture says well: A wise man will keep silence until there is opportunity. Sirach 20:7 | https://www.newadvent.org/fathers/34011.htm | Explicit Scriptural witness; Direct quotation or citation |
| 20:8 | He that useth many words shall be abhorred; and he that taketh to himself authority therein shall be hated. | Clement of Alexandria | 198 | The Instructor 2, 6 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] But still more, the prater makes himself the object of disgust. For he that multiplies speech abominates his own soul. Sirach 20:8 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 20:24 | A lie is a foul blot in a man, yet it is continually in the mouth of the untaught. | Augustine | 426 | City of God 10, 6 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] For this is a part of that mercy which each man shows to himself; as it is written, Have mercy on your soul by pleasing God. Sirach 30:24 | https://www.newadvent.org/fathers/120110.htm | Direct quotation or citation |
| 21:1 | My son, hast thou sinned? do so no more, but ask pardon for thy former sins. | Augustine | 420 | On Marriage and Concupiscence 1, 29 | [Referred to as Scripture in 1, 29 and 1, 32] For if to desist from sinning were the same thing as not to have sins, it would be sufficient if Scripture were content to give us the simple warning, My son, have you sinned? Do so no more. Sirach 21:1 This, however, does not suffice, for it goes on to say, Ask forgiveness for your former sins. Sirach 21:1 | https://www.newadvent.org/fathers/15071.htm | Direct quotation or citation |
| 21:1 | My son, hast thou sinned? do so no more, but ask pardon for thy former sins. | Augustine | 426 | City of God 21, 27 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] To the same purpose is that written, He who is bad to himself, to whom can he be good? Sirach 21:1 | https://www.newadvent.org/fathers/120121.htm | Direct quotation or citation |
| 21:7 | An eloquent man is known far and near; but a man of understanding knoweth when he slippeth. | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]... the Scripture which says, And he that fears the Lord will turn to his heart; Sirach 21:6... | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 21:9 | The congregation of the wicked is like tow wrapped together: and the end of them is a flame of fire to destroy them. | Chromatius | 407 | Tractate on Matthew 43, 8 | the chains of the law and the fetters of doctrine, to which Solomon referred: "Doctrine unto fools is as fetters on the feet, and like chains on the right hand" [Sir 21:19]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument |
| 21:18 | As is a house that is destroyed, so is wisdom to a fool: and the knowledge of the unwise is as talk without sense. | Origen | 248 | 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. | https://www.newadvent.org/fathers/04166.htm | Explicit Scriptural witness |
| 21:18 | As is a house that is destroyed, so is wisdom to a fool: and the knowledge of the unwise is as talk without sense. | Origen | 248 | Against Celsus 7, 12 | But he ought to know that those who wish to live according to the teaching of sacred Scripture understand the saying, The knowledge of the unwise is as talk without sense, Sirach 21:18... | https://www.newadvent.org/fathers/04167.htm | Explicit Scriptural witness |
| 21:20 | A fool lifteth up his voice with laughter; but a wise man doth scarce smile a little. | Clement of Alexandria | 198 | The Instructor 2, 5 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] A fool raises his voice in laughter, Sirach 21:20 says the Scripture; but a clever man smiles almost imperceptibly | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 21:21 | Learning is unto a wise man as an ornament of gold, and like a bracelet upon his right arm. | Clement of Alexandria | 198 | The Instructor 3, 11 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Other finger-rings are to be cast off, since, according to the Scripture, instruction is a golden ornament for a wise man. Sirach 21:21 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 21:28 | A whisperer defileth his own soul, and is hated wheresoever he dwelleth. | Chromatius | 407 | Tractate on Matthew 21, II, 4 | Whence also when through Solomon the Holy Spirit spoke... For as Solomon says, "The lips of the imprudent will be telling foolish things, and the word of the prudent will be weighed in the balance" [Sir 21:28].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 22:6 | A tale out of season [is as] musick in mourning: but stripes and correction of wisdom are never out of time. | Jerome | 430 | Letter 118, 2 | Holy scripture says: a tale out of season is as musick in mourning. Sirach 22:6 | https://www.newadvent.org/fathers/3001118.htm | Explicit Scriptural witness; Direct quotation or citation |
| 22:8 | He that telleth a tale to a fool speaketh to one in a slumber: when he hath told his tale, he will say, What is the matter? | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For the stripes and correction of wisdom are in all time. For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation. Sirach 22:6-8 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 22:12 | Seven days do men mourn for him that is dead; but for a fool and an ungodly man all the days of his life. | Cyprian | 258 | Treatise 8, 2 | [Referred to as Sacred Scripture in 8, 2] The remedies for propitiating God are given in the words of God Himself; the divine instructions have taught what sinners ought to do, that by works of righteousness God is satisfied, that with the deserts of mercy sins are cleansed. And in Solomon we read, Shut up alms in the heart of the poor, and these shall intercede for you from all evil. Sirach 22:12 | https://www.newadvent.org/fathers/050708.htm | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 22:19 | He that pricketh the eye will make tears to fall: and he that pricketh the heart maketh it to shew her knowledge. | Origen | 253 | Homilies on Exodus 4, 5 | quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 22:19 | He that pricketh the eye will make tears to fall: and he that pricketh the heart maketh it to shew her knowledge. | Origen | 253 | Homilies on Genesis 12, 5 | quotes Sirach 22:19 as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 22:23 | Be faithful to thy neighbour in his poverty, that thou mayest rejoice in his prosperity: abide stedfast unto him in the time of his trouble, that thou mayest be heir with him in his heritage: for a mean estate is not always to be contemned: nor the rich that is foolish to be had in admiration. | Augustine | 430 | Sermon 41, 1 | I cannot possibly speak now about all the maxims contained in that passage of the divine scriptures;... So this is the maxim I am speaking about: Holdfaith with a neighbor in his poverty, so that you may also enjoy his good times (Sir 22:23).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Doctrinal argument |
| 22:25 | I will not be ashamed to defend a friend; neither will I hide myself from him. | Ambrose | 397 | Duties of the Clergy 2, 38 | [Referred to as Scripture in 1, 5] And again: I will not be ashamed to defend a friend, neither will I hide myself from him. Sirach 22:31 | https://www.newadvent.org/fathers/34012.htm | Moral / ascetical use |
| 22:25 | I will not be ashamed to defend a friend; neither will I hide myself from him. | Ambrose | 397 | Duties of the Clergy 3, 128 | [Referred to as Scripture in 1, 5] So the wise man says: Do not blush to greet a friend. Sirach 22:25 | https://www.newadvent.org/fathers/34013.htm | Moral / ascetical use; Direct quotation or citation |
| 22:26 | And if any evil happen unto me by him, every one that heareth it will beware of him. | Ambrose | 397 | Duties of the Clergy 1, 172 | [Referred to as Scripture in 1, 5] If evils come to me through him, it says, I will bear them. Sirach 23:31 | https://www.newadvent.org/fathers/34011.htm | Direct quotation or citation |
| 22:26 | And if any evil happen unto me by him, every one that heareth it will beware of him. | Ambrose | 397 | Duties of the Clergy 2, 42 | [Referred to as Scripture in 1, 5] he who seeks advice can say: Though evil should happen to me through him, I will bear it. Sirach 22:31 | https://www.newadvent.org/fathers/34012.htm | Direct quotation or citation |
| 22:26 | And if any evil happen unto me by him, every one that heareth it will beware of him. | Ambrose | 397 | Duties of the Clergy 3, 129 | [Referred to as Scripture in 1, 5] Do not be afraid of such displeasure, for the voice of the just says: Though evil come upon me, I will endure it for a friend's sake. Sirach 22:26 | https://www.newadvent.org/fathers/34013.htm | Moral / ascetical use; Direct quotation or citation |
| 22:27 | Who shall set a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly by them, and that my tongue destroy me not? | Augustine | 426 | On Grace and Free Will 32 | [Referred to as Scripture in 31 and as the word of God in 32] He, indeed, who said, If you will, you shall keep the commandments, did in the same book of Ecclesiasticus afterwards say, Who shall give a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly thereby, and that my tongue destroy me not. Sirach 22:27 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness; Moral / ascetical use |
| 23:4 | O Lord, Father and God of my life, give me not a proud look, but turn away from thy servants always a haughty mind. | Augustine | 426 | On Grace and Free Will 32 | [Referred to as Scripture in 31 and as the word of God in 32] Why, therefore, does he shortly afterwards say, O God, Father and God of my life, give me not a proud look? Sirach 23:4 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness |
| 23:5 | Turn away from me vain hopes and concupiscence, and thou shalt hold him up that is desirous always to serve thee. | Augustine | 426 | On Grace and Free Will 32 | [Referred to as Scripture in 31 and as the word of God in 32] Why, therefore, does he afterwards say, Turn away from me concupiscence? Sirach 23:5 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness |
| 23:6 | Let not the greediness of the belly nor lust of the flesh take hold of me; and give not over me thy servant into an impudent mind. | Augustine | 418 | On the Proceedings of Pelagius 7 | [Referred to as Scripture in 4] With regard, indeed, to the evil lusts which assail them, their prayer has ever assumed some such shape as this: Take away from me the concupiscence of the belly; and let not the desire of lust take hold of me. Sirach 23:5-6 | https://www.newadvent.org/fathers/1505.htm | Moral / ascetical use |
| 23:6 | Let not the greediness of the belly nor lust of the flesh take hold of me; and give not over me thy servant into an impudent mind. | Augustine | 426 | On Grace and Free Will 32 | [Referred to as Scripture in 31 and as the word of God in 32] But what means that cry to God, Let not the greediness of the belly nor lust of the flesh take hold on me!? Sirach 23:6 | https://www.newadvent.org/fathers/1510.htm | Explicit Scriptural witness |
| 23:6 | Let not the greediness of the belly nor lust of the flesh take hold of me; and give not over me thy servant into an impudent mind. | Augustine | 430 | Confessions X, 31, 45 | [Referred to as the word of God in X, 31, 45; See Sir 18:30:] I have heard another man making a similar request to mine: Take gluttony away from me, he prays. These texts make it clear, O holy God, my God, that when what you command is done, it is by your gift.[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 23:6 | Let not the greediness of the belly nor lust of the flesh take hold of me; and give not over me thy servant into an impudent mind. | Augustine | 430 | Letter 130 | When one says: Take away from me the lusts of the appetite, and let not sensual desire take hold on me, Sirach 23:6 what else is this than, Lead us not into temptation?... if you go over all the words of holy prayers, you will, I believe, find nothing which cannot be comprised and summed up in the petitions of the Lord's Prayer. | https://www.newadvent.org/fathers/1102130.htm | Moral / ascetical use; Direct quotation or citation |
| 23:9 | Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One. | Chromatius | 407 | Tractate on Matthew 24, II, 2 | Long ago the Holy Spirit deliberated in advance through Solomon to command this when he said, "Do not accustom your mouth to oaths"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument |
| 23:9 | Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One. | Chromatius | 407 | Tractate on Matthew 31.15.3 | ... The Holy Spirit had seen fit to order this through Solomon when he said, "Do not accustom your mouth to oaths." [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument |
| 23:9 | Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One. | Anonymous | 450 | Opus Imperfectum in Matthaeum, Homily 12 | Cited along with Exodus, Deuteronomy, etc. without qualification:...Because of this, Solomon warns, "Do not accustom your mouth to an oath; there is much misfortune in it."... | Not available online | Direct quotation or citation |
| 23:10 | For as a servant that is continually beaten shall not be without a blue mark: so he that sweareth and nameth God continually shall not be faultless. | Chromatius | 407 | Tractate on Matthew 20.2.1-3.7 | The Holy Spirit had seen fit to order this through Solomon when he said,.... And again: "Even as a well-chastised servant is not deterred from envy, whoever swears and does business will not be purged from sin." [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument |
| 23:10 | For as a servant that is continually beaten shall not be without a blue mark: so he that sweareth and nameth God continually shall not be faultless. | John Chrysostom | 407 | Homilies on Acts 10 | Well, then, let us speak to you today from the Old Testament. What does it tell us? Accustom not your mouth to swearing; neither use yourself to the naming of the Holy One. And why? For as a servant that is continually beaten shall not be without a blue mark, so he that swears. Sirach 23:10 | https://www.newadvent.org/fathers/210110.htm | Direct quotation or citation |
| 23:11 | A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house: if he shall offend, his sin shall be upon him: and if he acknowledge not his sin, he maketh a double offence: and if he swear in vain, he shall not be innocent, but his house shall be full of calamities. | Cyprian | 258 | Treatise 12, 3, 12 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon: A man that swears much shall be filled with iniquity, and the plague shall not depart from his house; and if he swear vainly, he shall not be justified. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 23:11 | A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house: if he shall offend, his sin shall be upon him: and if he acknowledge not his sin, he maketh a double offence: and if he swear in vain, he shall not be innocent, but his house shall be full of calamities. | Chromatius | 407 | Tractate on Matthew 24, II, 2 | Long ago the Holy Spirit deliberated in advance through Solomon to command this when he said,... And again, "But just as a servant who is constantly beaten will not be without a bruise, so whoever swears and does business will not be purged from sin" [Sir 23:11]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument |
| 23:11 | A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house: if he shall offend, his sin shall be upon him: and if he acknowledge not his sin, he maketh a double offence: and if he swear in vain, he shall not be innocent, but his house shall be full of calamities. | Anonymous | 450 | Opus Imperfectum in Matthaeum, Homily 12 | Cited along with Exodus, Deuteronomy, etc. without qualification:... And Solomon teaches us that God's judgment is against those who swear:"A man who swears much shall not ward off the blight from his house." | Not available online | Direct quotation or citation |
| 23:17 | All bread is sweet to a whoremonger, he will not leave off till he die. | Chromatius | 407 | Tractate on Matthew 21, II, 3 | Whence also when through Solomon the Holy Spirit spoke... And on that account in another passage the same Solomon says,... And again: "Let not your mouth grow accustomed to lacking discipline, for therein is the grief of transgression" [Sir 23:17]. Whence also David says, "Place a guard on my mouth, O Lord, and a door around my lips" [Ps 141:3]. 4. And again in another psalm, "I said, O Lord, I will guard my ways, that I sin not with my tongue" [Ps 39:1]. For as Solomon says, "The lips of the imprudent will be telling foolish things, and the word of the prudent will be weighed in the balance" [Sir 21:28].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 23:18 | A man that breaketh wedlock, saying thus in his heart, Who seeth me? I am compassed about with darkness, the walls cover me, and no body seeth me; what need I to fear? the most High will not remember my sins: | Clement of Alexandria | 198 | The Instructor 2, 10 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For he violates his marriage adulterously who uses it in a meretricious way, and hears not the voice of the Instructor, crying, The man who ascends his bed, who says in his soul, Who sees me? Darkness is around me, and the walls are my covering, and no one sees my sins. Why do I fear lest the Highest will remember? Sirach 23:18-19 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 23:18 | A man that breaketh wedlock, saying thus in his heart, Who seeth me? I am compassed about with darkness, the walls cover me, and no body seeth me; what need I to fear? the most High will not remember my sins: | Ambrose | 397 | Duties of the Clergy 1, 54 | [Referred to as Scripture in 1, 5] Thus, again, he who speaks in the book Ecclesiasticus says: Who sees me? The darkness has covered me, and the walls have hidden me; whom do I fear? Sirach 23:18 | https://www.newadvent.org/fathers/34011.htm | Direct quotation or citation |
| 23:19 | Such a man only feareth the eyes of men, and knoweth not that the eyes of the Lord are ten thousand times brighter than the sun, beholding all the ways of men, and considering the most secret parts. | Clement of Alexandria | 198 | The Instructor 2, 10 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Most wretched is such a man, dreading men's eyes alone, and thinking that he will escape the observation of God. For he knows not, says the Scripture, that brighter ten thousand times than the sun are the eyes of the Most High, which look on all the ways of men, and cast their glance into hidden parts. | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 23:27 | And they that remain shall know that there is nothing better than the fear of the Lord, and that there is nothing sweeter than to take heed unto the commandments of the Lord. | Ambrose | 397 | Duties of the Clergy 1, 54 | [Referred to as Scripture in 1, 5] But although lying on his bed he may think thus, he is caught where he never thought of it. It shall be, it says, a shame to him because he knew not what the fear of the Lord was. Sirach 23:31 | https://www.newadvent.org/fathers/34011.htm | Direct quotation or citation |
| 24:3 | I came out of the mouth of the most High, and covered the earth as a cloud. | Ambrose | 397 | Exposition of the Christian Faith 1, 110 | [Referred to as the oracles of God in 4, 88]... though it be presented but in short passages, observe the peculiar attribute of the Divine Generation, that the Son does not seem to have come forth out of any place, but as God from God, a Son from a Father, nor to have had a beginning in the course of time, having come forth from the Father by being born, as He Himself Who was born said: I came forth from the mouth of the Most High. Sirach 24:3 | https://www.newadvent.org/fathers/34041.htm | Explicit Scriptural witness |
| 24:3 | I came out of the mouth of the most High, and covered the earth as a cloud. | Ambrose | 397 | Three Books on the Holy Spirit, 2, 5, 42 | Of his substance, as the Son, Who says: I came forth of the Mouth of the Most High; Sirach 24:3 as the Spirit, Who proceeds from the Father; John 15:20 of Whom the Son says: He shall glorify Me, for He shall receive of Mine. | https://www.newadvent.org/fathers/34022.htm | Direct quotation or citation |
| 24:3 | I came out of the mouth of the most High, and covered the earth as a cloud. | Augustine | 427 | On the Trinity 4, 28 | [Referred to as Scripture in 15, 1-2] since Wisdom says, I came out of the mouth of the Most High | https://www.newadvent.org/fathers/130104.htm | Direct quotation or citation |
| 24:5 | I alone compassed the circuit of heaven, and walked in the bottom of the deep. | Lactantius | 325 | Divine Institutes, 4, 8 | That Solomon and his father David were most powerful kings, and also prophets,... Solomon also shows that it is the Word of God, and no other, by whose hands these works of the world were made. I, He says, came forth out of the mouth of the Most High before all creatures: I caused the light that fails not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud | https://www.newadvent.org/fathers/07014.htm | Explicit Scriptural witness; Prophetic use; Direct quotation or citation |
| 24:5 | I alone compassed the circuit of heaven, and walked in the bottom of the deep. | Ambrose | 397 | Exposition of the Christian Faith 4, 88 | whereas the oracles of God discover that His generation is in relation to personal attribute, for the Wisdom of God says: I came forth out of the mouth of the Most High, Sirach 24:5 | https://www.newadvent.org/fathers/34044.htm | Explicit Scriptural witness; Direct quotation or citation |
| 24:5 | I alone compassed the circuit of heaven, and walked in the bottom of the deep. | Chromatius | 407 | Tractate on Matthew 31.15.2 | ... as the Lord himself in the person of Wisdom says through Solomon: "I will go down into the depths of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God.'' [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 24:5 | I alone compassed the circuit of heaven, and walked in the bottom of the deep. | Chromatius | 407 | Tractate on Matthew 52.2 | the Holy Spirit had foretold long ago... And who speaks about this same thing similarly through Solomon under the persona of Wisdom, when he says, "I dwelled in the highest places and my throne was in a pillar of cloud. I orbited the heavenly sphere alone and walked on the waves of the sea" [Sir 24:7-8].... What is more evident than this testimony, what is more clear? It points to him walking on the water as well as on the ground. This is God's only begotten Son, who long ago according to the will of the Father stretched out the heavens and at the time of Moses in a pillar of cloud showed the people a way to follow. [Per Ancient Christian Commentary on Scripture] SEE SIRACH 24:4-6 | Not available online | Doctrinal argument; Direct quotation or citation |
| 24:5 | I alone compassed the circuit of heaven, and walked in the bottom of the deep. | Augustine | 430 | On the Trinity, 1, 6 | [Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc.] For neither has the Son separated the Father from Himself, because He Himself, speaking elsewhere with the voice of wisdom (for He Himself is the Wisdom of God), says, I alone compassed the circuit of heaven. | https://www.newadvent.org/fathers/130101.htm | Explicit Scriptural witness; Direct quotation or citation |
| 24:7 | With all these I sought rest: and in whose inheritance shall I abide? | Cyprian | 258 | Treatise 12, 2, 1 | [Referred to as divine teachings/Holy Scriptures in 12, 1, Introduction] Also in the same in Ecclesiasticus: I went forth out of the mouth of the Most High, first-born before every creature: I made the unwearying light to rise in the heavens, and I covered the whole earth with a cloud: I dwelt in the high places, and my throne in the pillar of the cloud: I compassed the circle of heaven, and I penetrated into the depth of the abyss, and I walked on the waves of the sea, and I stood in all the earth; and in every people and in every nation I had the pre-eminence, and by my own strength I have trodden the hearts of all the excellent and the humble: in me is all hope of life and virtue: pass over to me, all you who desire me. | https://www.newadvent.org/fathers/050712b.htm | Explicit Scriptural witness; Moral / ascetical use |
| 24:15 | I 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. | Chromatius | 407 | Tractate on Matthew 5, 1 | Likewise Solomon speaks of this myrrh from Christ's persona as follows: "I have gathered my myrrh with my spices" [Song 5:1], and again: "I gave off a sweet smell like myrrh" [Sir 24:15].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument |
| 24:21 | They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. | Chromatius | 407 | Tractate on Matthew 17, V, 4 | in accordance with what the Lord himself attests through Solomon, speaking under the persona of Wisdom: "They who eat me will yet be hungry, and they who drink me will yet be thirsty" [Sir 24:21].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Direct quotation or citation |
| 24:21 | They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. | Augustine | 426 | On the Trinity 15, 1-2 | And whether this is the Trinity, it is now our business to demonstrate not only to believers, by authority of divine Scripture, but also to such as understand, by some kind of reason, if we can.... The words of Wisdom in the book of Ecclesiasticus may be taken in this meaning: They who eat me shall still be hungry, and they who drink me shall still be thirsty. | https://www.newadvent.org/fathers/130115.htm | Explicit Scriptural witness; Doctrinal argument |
| 24:21 | They that eat me shall yet be hungry, and they that drink me shall yet be thirsty. | Augustine | 430 | Sermon 170, 9 | Listen to two sentences from scripture: Those who drink me, says Wisdom, will be thirsty still, and those who eat me will be hungry still (Sir 24:21). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 24:45 | [Alternate textual tradition] I will penetrate all the way to the lower parts of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God. | Chromatius | 407 | Tractate on Matthew 15, 2 | as the Lord himself in the person of Wisdom says through Solomon: "I will penetrate all the way to the lower parts of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God" [Sir 24:45].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Direct quotation or citation |
| 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. | Chromatius | 407 | Tractate on Matthew 59.1.14 | ...the Holy Spirit declared through Solomon, saying, "There are three things which are pleasing to God and men: harmony of brothers, love of one's neighbors and the union of man and woman."... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument |
| 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. | John Chrysostom | 407 | Homilies on Ephesians 20 | [Referred to as "Scripture" in verse 26-27; See Sirach 11:3:] A certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, A wife agreeing with her husband. Sirach 25:1 | https://www.newadvent.org/fathers/230120.htm | Direct quotation or citation |
| 25:4 | O how comely a thing is judgment for gray hairs, and for ancient men to know counsel! | Origen | 253 | Homilies on Judges 3, 2 | quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 25:6 | Much experience is the crown of old men, and the fear of God is their glory. | Clement of Alexandria | 198 | The Instructor 3, 3 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] The crown of old men is great experience, Sirach 25:6 says Scripture; and the hoary hair of their countenance is the blossom of large experience. | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 25:9 | Well is him that hath found prudence, and he that speaketh in the ears of them that will hear: | Gregory of Nazianzus | 390 | Oration 2, 50 | cited along with Luke, etc. without qualification: If we, or any learned and prudent man, were to say this to them, and try by degrees to cleanse them from their error, it would be sowing upon rocks, Luke 8:6 and speaking to ears of men who will not hear: Sirach 25:9 so far are they from being even wise enough to perceive their own ignorance. | https://www.newadvent.org/fathers/310202.htm | Direct quotation or citation |
| 25:24 | Of the woman came the beginning of sin, and through her we all die. | Augustine | 430 | On the Merits and the Forgiveness of Sins I, 21 | [Referred to as a command from God in II, 5; See Sirach 18:30:] even as it is written in the book of Ecclesiasticus: Of the woman came the beginning of sin, and through her we all die. Sirach 25:24 | https://www.newadvent.org/fathers/15011.htm | Direct quotation or citation |
| 25:24 | Of the woman came the beginning of sin, and through her we all die. | Augustine | 430 | Sermon 318, 2 | I shall quote holy scripture to support this word of mine: From a woman came the beginning of sin, and because ofher we all die (Sir 25:24). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 26:4 | Whether a man be rich or poor, if he have a good heart toward the Lord, he shall at all times rejoice with a cheerful countenance. | Origen | 230 | On First Principles 1.2.13 | [Referred to as Holy Scripture in 2, 8, 3]...And if there be any other things which in Scripture are called good, whether... a good heart,... all these are so termed catachrestically, having in them an accidental, not an essential goodness.... | https://www.newadvent.org/fathers/04121.htm | Explicit Scriptural witness |
| 26:8 | A drunken woman and a gadder abroad causeth great anger, and she will not cover her own shame. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] An intoxicated woman is great wrath, it is said, as if a drunken woman were the wrath of God. Why? Because she will not conceal her shame. Sirach 26:8 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 26:8 | A drunken woman and a gadder abroad causeth great anger, and she will not cover her own shame. | Clement of Alexandria | 198 | The Instructor 3, 11 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Fornication in a woman is in the raising of the eyes. Sirach 26:8 | https://www.newadvent.org/fathers/02093.htm | Direct quotation or citation |
| 26:18 | As the golden pillars are upon the sockets of silver; so are the fair feet with a constant heart. | Chromatius | 407 | Tractate on Matthew 56, 3 | We find it written about them in the Canticles, "His hands," that is, of the body of the church,... like feet, about which it is written in the same Solomon, "His feet are like silver columns upon bases of gold" [Sir 26:18]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Direct quotation or citation |
| 27:2 | As a nail sticketh fast between the joinings of the stones; so doth sin stick close between buying and selling. | Epiphanius | 403 | Panarion, 3, 39, Cathari, 7, 1 | “As a peg will be sharpened between two stones,” says scripture, “so will sin between buyer and seller.” | Not available online | Direct quotation or citation |
| 27:5 | The furnace proveth the potter’s vessels; so the trial of man is in his reasoning. | Origen | 254 | Commentary on Romans, 7, 17, 5 | quoted Sirach 27:5 to prove God's sovereignty (or perhaps predestination) as Creator. | Not available online | Doctrinal argument; Direct quotation or citation |
| 27:5 | The furnace proveth the potter’s vessels; so the trial of man is in his reasoning. | Cyprian | 258 | Treatise 11, 11 | [Referred to as Sacred Scripture in 11, 1] And again, Solomon: The furnace proves the potter's vessel, and righteous men the trial of tribulation. Sirach 27:5 | https://www.newadvent.org/fathers/050711.htm | Explicit Scriptural witness |
| 27:5 | The furnace proveth the potter’s vessels; so the trial of man is in his reasoning. | Cyprian | 258 | Treatise 12, 3, 6 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon: The furnace proves the vessels of the potter, and the trial of tribulation righteous men. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 27:5 | The furnace proveth the potter’s vessels; so the trial of man is in his reasoning. | Augustine | 426 | City of God 21, 26 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] as it is elsewhere said, The furnace proves the vessels of the potter, and the trial of affliction righteous men. Sirach 27:5 | https://www.newadvent.org/fathers/120121.htm | Direct quotation or citation |
| 27:6 | The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. | Augustine | 388 | Morals of the Catholic Church 23, 43 | Had she not heard, "The fire tries the vessels of the potter, and for just men is the trial of tribulation?" Sirach 27:6 These she knew, and many other precepts of fortitude written in these books, which alone existed at that time, by the same divine Spirit who writes those in the New Testament. | https://www.newadvent.org/fathers/1401.htm | Direct quotation or citation |
| 27:6 | The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. | Augustine | 430 | Enchiridion 18, 68 | the test of tribulation is one kind of fire, of which scripture speaks openly in another place: The kiln tests the potter's vessels, and the trial of tribulation the just man (Sir 27:6). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 27:6 | The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. | Augustine | 430 | Exposition of Psalm 120, 14 | Listen to what scripture has to say about going in and coming out: Pots are proved in the kiln, and righteous persons in temptation and trouble (Sir 27:6). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 27:6 | The fruit declareth if the tree have been dressed; so is the utterance of a conceit in the heart of man. | Augustine | 430 | Letter 140, 15, 37 | ...For the furnace tests the vessels of the potter, and the test of tribulation tests righteous men (Sir 27:6), as another passage of scripture says... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 27:11 | The discourse of a godly man is always with wisdom; but a fool changeth as the moon. | Origen | 253 | Commentary on Matthew 13, 4 | [referred to as Scripture in 11, 12; See Sirach 28:25:]... supported by him who says in the Book of Wisdom with reference to the even temperament of the just man, The discourse of a pious man is always wisdom, but, in regard to what we have said, The fool changes as the moon. Sirach 27:11 | https://www.newadvent.org/fathers/101613.htm | Direct quotation or citation |
| 27:11 | The discourse of a godly man is always with wisdom; but a fool changeth as the moon. | Basil the Great | 379 | Hexaemon Homilies, 6, 10 | What Scripture says is very true, As for a fool he changes as the moon. Sirach 27:11 | https://www.newadvent.org/fathers/3203.htm | Explicit Scriptural witness; Direct quotation or citation |
| 27:11 | The discourse of a godly man is always with wisdom; but a fool changeth as the moon. | Ambrose | 397 | Hexameron 4, 8, 31 | as Scripture says: A fool is changed as the moon. | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 27:12 | If thou be among the indiscreet, observe the time; but be continually among men of understanding. | Clement of Alexandria | 198 | Stromata 5, 3 | [Referred to as the word of God in 1, 10] For they heard, I think, that excellent wisdom, which says to us, Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue. Sirach 27:12 | https://www.newadvent.org/fathers/02105.htm | Explicit Scriptural witness; Direct quotation or citation |
| 27:12 | If thou be among the indiscreet, observe the time; but be continually among men of understanding. | Augustine | 430 | Letter 55, 5, 8 | Now mark what is said in Proverbs: The wise man is fixed like the sun; but the fool changes like the moon. Sirach 27:12 | https://www.newadvent.org/fathers/1102055.htm | Direct quotation or citation |
| 27:29 | They that rejoice at the fall of the righteous shall be taken in the snare; and anguish shall consume them before they die. | Augustine | 430 | Letter 88, 5 | For scripture says, One who prepares a pit for the neighbor will himselffall into it (Sir 27:29). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 28:2 | Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. | Chromatius | 407 | Tractate on Matthew 28, VII, 9 | [Referred to as inspired by the Holy Spirit in 28, VI, 2; See Sirach 7:14:] And this is why Solomon says, "Forgive your neighbor his sin and then your sins will be absolved" [Sir 28:2]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 28:2 | Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. | Chromatius | 407 | Tractate on Matthew 59, 7 | The Holy Spirit testifies as well through Solomon to this very same thing when he says, "Forgive your neighbor his sin, and then shall your sins also be forgiven"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 28:3 | One man beareth hatred against another, and doth he seek pardon from the Lord? | John Chrysostom | 407 | Homilies on Hebrews 9, 8 | For hear what the Divine Scripture says... For, it is said, Man retains wrath against man, and yet seeks healing from the Lord. Sirach 28:3 | https://www.newadvent.org/fathers/240209.htm | Explicit Scriptural witness; Direct quotation or citation |
| 28:3 | One man beareth hatred against another, and doth he seek pardon from the Lord? | John Chrysostom | 407 | Homilies on Matthew 79, 5 | Hear even under the Old Testament, how great regard there was for this, The ways of revengeful men are unto death. One man keeps anger against another, and does he seek healing of God? Sirach 28:3 | https://www.newadvent.org/fathers/200179.htm | Moral / ascetical use |
| 28:4 | He sheweth no mercy to a man, which is like himself: and doth he ask forgiveness of his own sins? | Chromatius | 407 | Tractate on Matthew 28, VI, 3 | [Referred to as inspired by the Holy Spirit in 28, VI, 2; See Sirach 7:14:]... the one who while asking for pardon for his sins from God in accordance with the Lord's Prayer, he himself does not forgive those who have sinned against him, failing to maintain the divine statement: "One man harbors anger against another, and do you seek reconciliation from God? And he shows no mercy to a man who is like himself, and do you plead to God for your own sins?"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use |
| 28:5 | If he that is but flesh nourish hatred, who will intreat for pardon of his sins? | Chromatius | 407 | Tractate on Matthew 21, III, 4 | In the same way as well the Holy Spirit speaks through Solomon and says, "As a man you harbor anger against another man, and you seek healing from God? You yourself have no mercy on a man who is like yourself, and you plead to God on behalf of your own sins? And though you yourself are but flesh, you harbor anger, and you seek reconciliation with God? And who will pray for your transgressions?" [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 28:5 | If he that is but flesh nourish hatred, who will intreat for pardon of his sins? | Augustine | 430 | Reply to Faustus, 19, 28 | [Referred to as Sacred Scripture and Old Testament in 22, 9:] Christ exhorts us...From another passage in these ancient books we learn that, by not exacting the vengeance due to us, we obtain the remission of our own sins; and that by not forgiving the debts of others, we incur the danger of being refused forgiveness when we pray for the remission of our own debts: "He that revenges shall find vengeance from the Lord, and He will surely keep his sin in remembrance. Forgive your neighbor the hurt that he has done to you; so shall your sins also be forgiven when you pray. One man bears hatred against another, and does he seek pardon of the Lord? He shows no mercy to a man who is like himself; and does he ask forgiveness of his own sins? If he that is but flesh nourishes hatred, and asks for favor from the Lord, who will entreat for the pardon of his sins?" Sirach 28:1-5 | https://www.newadvent.org/fathers/140619.htm | Explicit Scriptural witness; Doctrinal argument; Moral / ascetical use |
| 28:6 | Remember thy end, and let enmity cease; [remember] corruption and death, and abide in the commandments. | Chromatius | 407 | Tractate on Matthew 21, III, 5 | In the same way as well the Holy Spirit speaks through Solomon and says... And he added further and said, "Remember the last things and let your enmity cease" [Sir 28:6]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 28:6 | Remember thy end, and let enmity cease; [remember] corruption and death, and abide in the commandments. | Chromatius | 407 | Tractate on Matthew 59, 7 | The Holy Spirit testifies as well through Solomon... And he went on to say, "As a person who holds on to his anger against another, do you seek healing of the flesh from God? You have no mercy on the one who is like yourself, and do you pray to God about your own sins? Though you who are but flesh hold on to anger, do you seek reconciliation with God? And who shall pray for your transgres-sions? Remember the last things, and let enmity cease" [Sir 28:3-6]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use |
| 28:8 | Abstain from strife, and thou shalt diminish thy sins: for a furious man will kindle strife, | Augustine | 430 | Sermon 16A, 2 | Especially as it says... (Prv 18:21), and again it says I saw many fall by the edge of the sword, but not like those who fell by the tongue (Sir 28:18). Again it says,... (Jas 3:6). And yet again the same Lord says, They have taught their tongues to speak lies (Jer 9:5). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 28:14 | A 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. | Augustine | 430 | Homilies on the Gospel of John, Homily 25, 7 | About these great powers it was foretold, The strongest cities shall you destroy (Mic 5: 1 1; Sir 28: 14 LXX), [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 28:15 | A backbiting tongue hath cast out virtuous women, and deprived them of their labours. | Cyprian | 258 | Treatise 12, 3, 110 | [Referred to as Holy Scriptures in 12, 3, Introduction] In Ecclesiasticus, in Solomon: The talebearer and the double-tongued is accursed; for he will disturb many who have peace. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 28:24 | Look that thou hedge thy possession about with thorns, and bind up thy silver and gold, | Ambrose | 397 | Exposition of the Christian Faith 1, 47 | [Referred to as the oracles of God in 4, 88] For it is written: Hedge your ears about with thorns; Sirach 28:28 | https://www.newadvent.org/fathers/34041.htm | Explicit Scriptural witness; Direct quotation or citation |
| 28:25 | And weigh thy words in a balance, and make a door and bar for thy mouth. | Origen | 253 | Commentary on Matthew 11, 12 | [referred to as Scripture in 11, 12; See Sirach 28:25:] we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 | https://www.newadvent.org/fathers/101611.htm | Direct quotation or citation |
| 28:25 | And weigh thy words in a balance, and make a door and bar for thy mouth. | Ambrose | 397 | Duties of the Clergy 1, 11 | [Referred to as Scripture in 1, 5] But for whom was it written, unless it was for each one of us: Hedge your possession about with thorns, and bind up your silver and gold, and make a door and a bar for your mouth, and a yoke and a balance for your words? Sirach 28:24-25 | https://www.newadvent.org/fathers/34011.htm | Direct quotation or citation |
| 28:25 | And weigh thy words in a balance, and make a door and bar for thy mouth. | Chromatius | 407 | Tractate on Matthew 21, II, 3 | Whence also when through Solomon the Holy Spirit spoke... And on that account in another passage the same Solomon says, "Make bolts for your mouth and make a bar for your tongue and for your words" [Sir 28:28-29].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 28:26 | Beware thou slide not by it, lest thou fall before him that lieth in wait. | Chromatius | 407 | Tractate on Matthew 41, 2 | [Referred to as prophecy in 41, 1; See Sirach 1:28:]... Solomon also refers to it: "But he who does not know the Lord will fall into it"... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Prophetic use |
| 29:10 | Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost. | Ambrose | 397 | Duties of the Clergy 2, 37 | [Referred to as Scripture in 1, 5] Well does the wise man say: Lose your money for your brother and your friend. Sirach 29:10 | https://www.newadvent.org/fathers/34012.htm | Moral / ascetical use |
| 29:12 | Shut up alms in thy storehouses: and it shall deliver thee from all affliction. | Cyprian | 258 | Treatise 12, 3, 1 | [Referred to as Holy Scriptures in 12, 3, Introduction] In the same in Ecclesiasticus: My son, if you have, do good by yourself, and present worthy offerings to God; remember that death delays not. Also in the same place: Shut up alms in the heart of the poor, and this will entreat for you from all evil. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness; Moral / ascetical use |
| 29:12 | Shut up alms in thy storehouses: and it shall deliver thee from all affliction. | Augustine | 430 | Sermon 209, 2 | That is the salutary advice of the holy scriptures, eminently well worth following: Enclose your alms, it says, in the heart ofa poor man, and there it willprayforyou effectively (Sir 29: 12, Vulg).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Moral / ascetical use; Direct quotation or citation |
| 29:15 | Forget not the friendship of thy surety, for he hath given his life for thee. | John Cassian | 435 | Conferences 1, 9, 34 | ...the words of the gospels and of the prophets teach us. For you have the fruits of an answer pointed out by our Lord's words... You have it in the fruits of almsgiving: Shut up alms in the heart of the poor and it shall pray for you in the time of tribulation. Sirach 29:15 | https://www.newadvent.org/fathers/350809.htm | Prophetic use; Moral / ascetical use |
| 29:21 | The chief thing for life is water, and bread, and clothing, and an house to cover shame. | Chromatius | 407 | Tractate on Matthew 28, V, 2 | [Referred to as inspired by the Holy Spirit in 28, VI, 2; See Sirach 7:14:] Solomon clearly points to the same thing as well, when he says, "A person's need: bread, water, and clothing" [Sir 29:21]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Direct quotation or citation |
| 29:27 | Give place, thou stranger, to an honourable man; my brother cometh to be lodged, and I have need of mine house. | Augustine | 430 | Sermon 105, 2 | every one of us is told, You have had your refreshment, pass on; continue your journey, make room for one who is to come (Sir29:27). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 30:4 | Though his father die, yet he is as though he were not dead: for he hath left one behind him that is like himself. | Alexander of Thessalonica | 335 | Athanasius Defense against Arius 2, 66 | For, as the Holy Scripture somewhere says, 'though his father die, yet he is as though he were not dead | https://www.newadvent.org/fathers/28082.htm | Explicit Scriptural witness; Direct quotation or citation |
| 30:8 | An horse not broken becometh headstrong: and a child left to himself will be wilful. | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]There is a twofold species of fear, the one of which is accompanied with reverence, such as citizens show towards good rulers, and we towards God, as also right-minded children towards their fathers. For an unbroken horse turns out unmanageable, and a son who is let take his own way turns out reckless. Sirach 30:8 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 30:11 | Give him no liberty in his youth, and wink not at his follies. | Apostolic Constitutions | 400 | Book 4, 2, 11 | ... teaching them the Holy Scriptures, which are Christian and divine, and delivering to them every sacred writing, not giving them such liberty that they get the mastery... | https://www.newadvent.org/fathers/07154.htm | Explicit Scriptural witness; Doctrinal argument |
| 30:12 | Bow down his neck while he is young, and beat him on the sides while he is a child, lest he wax stubborn, and be disobedient unto thee, and so bring sorrow to thine heart. | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Do you have children? Correct them, is the exhortation of the book of Wisdom [Sic?], and bend them from their youth. | https://www.newadvent.org/fathers/02091.htm | Moral / ascetical use |
| 30:12 | Bow down his neck while he is young, and beat him on the sides while he is a child, lest he wax stubborn, and be disobedient unto thee, and so bring sorrow to thine heart. | Apostolic Constitutions | 400 | Book 4, 2, 11 | And again, says the same Solomon thus,...; and afterwards, Beat his sides while he is an infant, lest he be hardened and disobey you. | https://www.newadvent.org/fathers/07154.htm | Direct quotation or citation |
| 30:12 | Bow down his neck while he is young, and beat him on the sides while he is a child, lest he wax stubborn, and be disobedient unto thee, and so bring sorrow to thine heart. | Augustine | 426 | City of God 22, 22 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] What mean pedagogues, masters, the birch, the strap, the cane, the schooling which Scripture says must be given a child, beating him on the sides lest he wax stubborn, Sirach 30:12 and it be hardly possible or not possible at all to subdue him? | https://www.newadvent.org/fathers/120122.htm | Explicit Scriptural witness; Direct quotation or citation |
| 30:23 | Love thine own soul, and comfort thy heart, remove sorrow far from thee: for sorrow hath killed many, and there is no profit therein. | Augustine | 430 | Sermon 113A, 11 | What is alms? Mercy. Listen to scripture: Have mercy on yoursoulpleasing God(Sir 30:23). Give alms, have mercy on yoursoulpleasing God. [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Moral / ascetical use |
| 30:24 | Envy and wrath shorten the life, and carefulness bringeth age before the time. | Augustine | 426 | City of God 21, 27 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] he hears the Lord saying,... and again, Have compassion on your soul, and please God. Sirach 30:24 | https://www.newadvent.org/fathers/120121.htm | Direct quotation or citation |
| 30:24 | Envy and wrath shorten the life, and carefulness bringeth age before the time. | Augustine | 430 | Letter 247, 2 | as scripture says, You may take pity on your own soul and be pleasing to God (Sir 30:24). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 30:24 | Envy and wrath shorten the life, and carefulness bringeth age before the time. | Augustine | 430 | Sermon 161, 6 | can't God say to you, Have mercy on your own soul by pleasing God (Sir 30:24)? This verse occurs in the Latin text of Ecclesiasticus, but not in the Greek, or in translations made from it, like the Jerusalem Bible. [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 31:9 | Who is he? and we will call him blessed: for wonderful things hath he done among his people. | Ambrose | 397 | Duties of the Clergy 2, 66 | [Referred to as Scripture in 1, 5] Who is this, it says, and we will praise him. For wonderful things has he done in his life. Sirach 31:9 | https://www.newadvent.org/fathers/34012.htm | Direct quotation or citation |
| 31:10 | Who hath been tried thereby, and found perfect? then let him glory. Who might offend, and hath not offended? or done evil, and hath not done it? | Augustine | 430 | Sermon 178, 7 | Blessed, says holy scripture, is the person who has not gone after gold; who wasable to transgress and did not do so; who was able to do evil, and did not do it (Sir 31:8.10). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 31:10 | Who hath been tried thereby, and found perfect? then let him glory. Who might offend, and hath not offended? or done evil, and hath not done it? | Augustine | 430 | Sermon 311, 10 | So let's get back to the words of sacred scripture, Who did not go after gold. Who was able to transgress, and did not transgress. Who is this, and we shall praise him? (Sir 3 1:8.10.9). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 31:10 | Who hath been tried thereby, and found perfect? then let him glory. Who might offend, and hath not offended? or done evil, and hath not done it? | Augustine | 430 | Sermon 311, 9 | The one scripture praised is the one who was able to transgress and did not transgress; who did not go after gold (Sir 31: 10.8).[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 31:18 | When thou sittest among many, reach not thine hand out first of all. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Eat, it is said, like a man what is set before you. Be the first to stop for the sake of regimen; and, if seated in the midst of several people, do not stretch out your hand before them. Sirach 31:16-18 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:20 | Sound sleep cometh of moderate eating: he riseth early, and his wits are with him: but the pain of watching, and choler, and pangs of the belly, are with an unsatiable man. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] The trouble of sleeplessness, and bile, and cholic, are with an insatiable man, it is said. Sirach 31:20 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:25 | Shew not thy valiantness in wine; for wine hath destroyed many. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Be not mighty, he says, at wine; for wine has overcome many. Sirach 31:25 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:26 | The furnace proveth the edge by dipping: so doth wine the hearts of the proud by drunkeness. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] It has been appropriately said, As the furnace proverb the steel blade in the process of dipping, so wine proves the heart of the haughty. Sirach 31:26 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:27 | Wine is as good as life to a man, if it be drunk moderately: what life is then to a man that is without wine? for it was made to make men glad. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] It has therefore been well said, A joy of the soul and heart was wine created from the beginning, when drunk in moderate sufficiency. Sirach 31:27 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:29 | But wine drunken with excess maketh bitterness of the mind, with brawling and quarrelling. | Clement of Alexandria | 198 | The Instructor 2, 2 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] And before tragedy, Wisdom cried, Much wine drunk abounds in irritation and all manner of mistakes. Sirach 31:29 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 31:31 | Rebuke not thy neighbour at the wine, and despise him not in his mirth: give him no despiteful words, and press not upon him with urging him [to drink]. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] In a banquet, it is said, reprove not your neighbour, nor say to him a word of reproach. Sirach 31:31 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 32:3 | Speak, thou that art the elder, for it becometh thee, but with sound judgment; and hinder not musick. | Gregory of Nazianzus | 390 | Oration 40, 18 | cited along with John, etc. without qualification: Let this direct your life, your words, every member, every movement, every sense. Honour it, that it may honour you; that it may give to your head a crown of graces, and with a crown of delights may shield you. Sirach 32:3 | https://www.newadvent.org/fathers/310240.htm | Direct quotation or citation |
| 32:11 | Rise up betimes, and be not the last; but get thee home without delay. | Clement of Alexandria | 198 | The Instructor 2, 7 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For at the time for rising, it is said, be not the last; haste home. Sirach 32:11 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 32:21 | Be not confident in a plain way. | Clement of Alexandria | 198 | The Instructor 1, 9 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11]For a man who is a sinner escapes reproof. Sirach 32:21 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 33:6 | A stallion horse is as a mocking friend, he neigheth under every one that sitteth upon him. | Clement of Alexandria | 198 | The Instructor 1, 13 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Whence Wisdom says: The horse for covering; the libidinous and the adulturer has become like to an irrational beast. Sirach 33:6 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 33:10 | And all men are from the ground, and Adam was created of earth: | Ambrose | 397 | Exposition on the Gospel of Luke | Cited along with John without qualification: He could have commanded but preferred to act, so that we should realize that it is he himself who from the dust of the earth fashioned the limbs of our bodies,"...[Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 33:15 | So look upon all the works of the most High; and there are two and two, one against another. | Augustine | 426 | City of God 11, 18 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] This is quite plainly stated in the Book of Ecclesiasticus, in this way: Good is set against evil, and life against death: so is the sinner against the godly. So look upon all the works of the Most High, and these are two and two, one against another. Sirach 33:15 | https://www.newadvent.org/fathers/120111.htm | Direct quotation or citation |
| 33:29 | But be not excessive toward any; and without discretion do nothing. | John Cassian | 435 | 12 Books on the Institutes 10, 21 | [Referred to as Scripture in 4, 38] And finally: For idleness has been the teacher of many evils: Sirach 33:29 which the Apostle has clearly enumerated in the passage which he expounded above: Working not at all, but curiously meddling | https://www.newadvent.org/fathers/350710.htm | Direct quotation or citation |
| 34:9 | A man that hath travelled knoweth many things; and he that hath much experience will declare wisdom. | Rufinus | 398 | Benedictions of the 12 Patriarchs, 3 | At the moment when I was writing these words my eye fell upon a passage of Scripture, occurring in a portion which I had set down for reading, namely that in which Judah is blessed by Jacob; | https://www.tertullian.org/ | Direct quotation or citation |
| 34:11 | When I travelled, I saw many things; and I understand more than I can express. | John Cassian | 435 | Conferences 1, 9, 23 | how then will our power of endurance be proved, according to this text: Every one who is not tempted is not proved; Sirach 34:11 | https://www.newadvent.org/fathers/350809.htm | Direct quotation or citation |
| 34:15 | Blessed is the soul of him that feareth the Lord: to whom doth he look? and who is his strength? | Clement of Alexandria | 198 | The Instructor 1, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] For the soul that fears the Lord shall live, for their hope is in Him who saves them. Sirach 34:14-15 | https://www.newadvent.org/fathers/02091.htm | Direct quotation or citation |
| 34:16 | For the eyes of the Lord are upon them that love him, he is their mighty protection and strong stay, a defence from heat, and a cover from the sun at noon, a preservation from stumbling, and an help from falling. | Cyprian | 258 | Treatise 12, 3, 56 | [Referred to as Holy Scriptures in 12, 3, Introduction] In the Wisdom of Solomon: In every place the eyes of God look upon the good and evil. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 34:24 | When one prayeth, and another curseth, whose voice will the Lord hear? | Cyprian | 258 | Treatise 12, 3, 111 | [Referred to as Holy Scriptures in 12, 3, Introduction] In the same [Sirach]: The Highest approves not the gifts of the unrighteous. | https://www.newadvent.org/fathers/050712c.htm | Explicit Scriptural witness |
| 34:25 | He that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing? | Augustine | 430 | Letter 108, 2, 6 | You object to us: If one is baptized by someone dead, what good does his bath do? (Sir 34:30). We answer: If this was written concerning the baptism by which they baptize those whom the Church has expelled as if dead, it did not say that it was not a bath, but that it does no good. [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Doctrinal argument |
| 34:25 | He that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing? | Quietus of Burug | 430 | Against the Donatists, VI, 34 | Quietus of Burug said: "We who live by faith ought with believing observance to obey what has been before foretold for our instruction. For it is written in Solomon, 'He that is washed by one dead, what avails his washing?' [Augustine accepts this as Scripture in 66: we have already, without prejudice to the more careful consideration of the same scripture, sufficiently declared before...] | https://www.newadvent.org/fathers/14086.htm | Doctrinal argument; Direct quotation or citation |
| 35:17 | The prayer of the humble pierceth the clouds: and till it come nigh, he will not be comforted; and will not depart, till the most High shall behold to judge righteously, and execute judgment. | Chromatius | 407 | Tractate on Matthew 27.2.3 | [Referred to as prophecy:] In this we find fulfilled what was written: "The prayer of the humble penetrates the clouds," reaching God who is ready to hear the request of the one who prays. [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Prophetic use; Moral / ascetical use |
| 35:20 | Mercy is seasonable in the time of affliction, as clouds of rain in the time of drought. | Augustine | 430 | Exposition 2 of Psalm 68, 1 | Scripture speaks of the sweetness of God's mercy in another text. Listen: Very lovely is the Lord's mercy in time oftrouble, like a rainy cloud in drought (Sir 35:26). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 35:20 | Mercy is seasonable in the time of affliction, as clouds of rain in the time of drought. | Augustine | 430 | Exposition on Psalm 41, 16 | This is why scripture says, Very lovely is the Lord's mercy in time of trouble, like a rainy cloud in drought (Sir 35:26). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 36:4 | As thou wast sanctified in us before them: so be thou magnified among them before us. | Augustine | 430 | Letter 130 | It becomes those who are born again by the Spirit to pray in no other way than spiritually. For example, when one prays: Be glorified among all nations as You are glorified among us, and Let Your prophets be found faithful, Sirach 36:4, 18 what else does he ask than, Hallowed be Your name?... if you go over all the words of holy prayers, you will, I believe, find nothing which cannot be comprised and summed up in the petitions of the Lord's Prayer. | https://www.newadvent.org/fathers/1102130.htm | Doctrinal argument; Prophetic use; Moral / ascetical use |
| 36:5 | And let them know thee, as we have known thee, that there is no God but only thou, O God. | Augustine | 426 | City of God 17, 20 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] It has been customary to ascribe to Solomon other two, of which one is called Wisdom, the other Ecclesiasticus, on account of some resemblance of style — but the more learned have no doubt that they are not his; yet of old the Church, especially the Western, received them into authority — in the one of which, called the Wisdom of Solomon, the passion of Christ is most openly prophesied. For indeed His impious murderers are quoted as saying, Let us lie in wait for the righteous, for he is unpleasant to us, and contrary to our works; and he upbraids us with our transgressions of the law, and objects to our disgrace the transgressions of our education. He professes to have the knowledge of God, and he calls himself the Son of God. He was made to reprove our thoughts. He is grievous for as even to behold; for his life is unlike other men's and his ways are different. We are esteemed of him as counterfeits; and he abstains from our ways as from filthiness. He extols the latter end of the righteous; and glories that he has God for his Father. Let us see, therefore, if his words be true; and let us try what shall happen to him, and we shall know what shall be the end of him. For if the righteous be the Son of God, He will undertake for him, and deliver him out of the hand of those that are against him. Let us put him to the question with contumely and torture, that we may know his reverence, and prove his patience. Let us condemn him to the most shameful death; for by His own sayings He shall be respected. These things did they imagine, and were mistaken; for their own malice has quite blinded them. Wisdom 2:12-21 But in Ecclesiasticus the future faith of the nations is predicted in this manner: Have mercy upon us, O God, Ruler of all, and send Your fear upon all the nations: lift up Your hand over the strange nations, and let them see Your power. As You were sanctified in us before them, so be sanctified in them before us, and let them acknowledge You, according as we also have acknowledged You; for there is not a God beside You, O Lord. Sirach 36:1-5 We see this prophecy in the form of a wish and prayer fulfilled through Jesus Christ. But the things which are not written in the canon of the Jews cannot be quoted against their contradictions with so great validity. | https://www.newadvent.org/fathers/120117.htm | Explicit canonical witness; Doctrinal argument; Prophetic use; Moral / ascetical use; Direct quotation or citation |
| 36:6 | Shew new signs, and make other strange wonders: glorify thy hand and thy right arm, that they may set forth thy wondrous works. | Augustine | 430 | Sermon 126, 4 | The one came [Jesus] who was asked, Renew the signs (Sir 36:6); who was asked, Make wonderful your mercies (Ps 17:7). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 36:18 | The belly devoureth all meats, yet is one meat better than another. | Augustine | 430 | Letter 130 | It becomes those who are born again by the Spirit to pray in no other way than spiritually. For example, when one prays: Be glorified among all nations as You are glorified among us, and Let Your prophets be found faithful, what else does he ask than, Hallowed be Your name?... if you go over all the words of holy prayers, you will, I believe, find nothing which cannot be comprised and summed up in the petitions of the Lord's Prayer. | https://www.newadvent.org/fathers/1102130.htm | Doctrinal argument; Prophetic use; Moral / ascetical use |
| 37:19 | There is one that is wise and teacheth many, and yet is unprofitable to himself. | Augustine | 426 | On Christian Doctrine, 4, 27, 59 | [Referred to as canon in 2, 8, 13] the man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he is unprofitable to himself. Sirach 37:19 | https://www.newadvent.org/fathers/12024.htm | Explicit canonical witness; Direct quotation or citation |
| 37:20 | There is one that sheweth wisdom in words, and is hated: he shall be destitute of all food. | Augustine | 426 | On Christian Doctrine 2, 31, 48 | [Referred to as canon in 2, 8, 13] Scripture, as I judge, expresses detestation in that place where it is said, There is one that shows wisdom in words, and is hated; | https://www.newadvent.org/fathers/12022.htm | Explicit canonical witness |
| 38:1 | Honour a physician with the honour due unto him for the uses which ye may have of him: for the Lord hath created him. | Chromatius | 407 | Tractate on Matthew 45, 2 | The Holy Spirit exhorts through Solomon as well that this physician must be honored, when he says, "Honor the physician before the day of need" [Sir 38:1]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew] | Not available online | Doctrinal argument; Moral / ascetical use; Direct quotation or citation |
| 38:10 | Leave off from sin, and order thine hands aright, and cleanse thy heart from all wickedness. | Augustine | 416 | On Man's Perfection in Righteousness, 15 | [Referred to as Scripture in 19] Augustine says that "And yet the passages are true which he [his opponent] goes on to adduce by way of answer, saying:... So also in Solomon:... and again in the same book, 'Leave off from sin, and order your hands aright, and cleanse your heart from wickedness.' Sirach 38:10" | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 38:10 | Leave off from sin, and order thine hands aright, and cleanse thy heart from all wickedness. | Augustine | 416 | On Man's Perfection in Righteousness, 15 | [Referred to as Scripture in 19]... A man may now indeed leave off from sin, when in his onward course he departs from it, and is renewed day by day; and he may order his hands, and direct them to works of mercy, and cleanse his heart from all wickedness, Sirach 38:10 | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 38:16 | My son, let tears fall down over the dead, and begin to lament, as if thou hadst suffered great harm thyself; and then cover his body according to the custom, and neglect not his burial. | Gregory of Nazianzus | 390 | Oration 7, 1 | nor is this alien to our philosophy; for he says The memory of the just is accompanied with eulogies, and also, Let tears fall down over the dead, and begin to lament, as if you had suffered great harm yourself: Sirach 38:16 | https://www.newadvent.org/fathers/310207.htm | Direct quotation or citation |
| 38:16 | My son, let tears fall down over the dead, and begin to lament, as if thou hadst suffered great harm thyself; and then cover his body according to the custom, and neglect not his burial. | Augustine | 430 | Letter 263, 3 | Nor is it without good reason that Scripture says in the book of Ecclesiasticus: Let tears fall down over the dead, and begin to lament as if you had suffered great harm yourself; but adds, a little further on, this counsel, and then comfort yourself for your heaviness. For of heaviness comes death, and the heaviness of the heart breaks strength. Sirach 38:16, 17, 19 | https://www.newadvent.org/fathers/1102263.htm | Explicit Scriptural witness; Direct quotation or citation |
| 39:14 | And give ye a sweet savour as frankincense, and flourish as a lily, send forth a smell, and sing a song of praise, bless the Lord in all his works. | Clement of Alexandria | 198 | The Instructor 2, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] Hear me, it is said, and grow as a rose planted by the streams of waters, and give forth a sweet fragrance like frankincense, and bless the Lord for His works. Sirach 39:13-14 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 39:16 | All the works of the Lord are exceeding good, and whatsoever he commandeth shall be accomplished in due season. | Origen | 253 | Against Celsus, 4, 75 | [Referred to as Sacred Scripture in 7, 12; see Sirach 21:18:] And one of our own wise men says somewhere: Do not say, What is this? Or Wherefore is that? For all things have been made for their uses. And do not say, What is this? Or Wherefore is that? For everything shall be sought out in its season. | https://www.newadvent.org/fathers/04164.htm | Explicit Scriptural witness; Direct quotation or citation |
| 39:16 | All the works of the Lord are exceeding good, and whatsoever he commandeth shall be accomplished in due season. | Augustine | 430 | Sermon 29B, 2 | as scripture says in some place or other: Confess to the Lord, and this is what you shall say in confession; that all the works of the Lord are very good (Sir 39:15-16). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness; Direct quotation or citation |
| 39:16 | All the works of the Lord are exceeding good, and whatsoever he commandeth shall be accomplished in due season. | Augustine | 430 | Sermon 68, 2 | There is also a book of the bible where it says, Confess to the Lord, and this is what you shall say in confession: All things are the works of the Lord, for they are very good (Sir 39:15-16). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 39:17 | And none may say, What is this? wherefore is that? for at time convenient they shall all be sought out: at his commandment the waters stood as an heap, and at the words of his mouth the receptacles of waters. | Origen | 253 | Against Celsus, 4, 75 | [Referred to as Sacred Scripture in 7, 12; see Sirach 21:18:] And one of our own wise men says somewhere: Do not say, What is this? Or Wherefore is that? For all things have been made for their uses. And do not say, What is this? Or Wherefore is that? For everything shall be sought out in its season. | https://www.newadvent.org/fathers/04164.htm | Explicit Scriptural witness; Direct quotation or citation |
| 39:21 | A man need not to say, What is this? wherefore is that? for he hath made all things for their uses. | Origen | 248 | Against Celsus 4, 75 | [Referred to as Sacred Scripture in 7, 12; see Sirach 21:18:] And one of our own wise men says somewhere: Do not say, What is this? Or Wherefore is that? For all things have been made for their uses. And do not say, What is this? Or Wherefore is that? For everything shall be sought out in its season. (Sir 3:17-3:21?) | https://www.newadvent.org/fathers/04164.htm | Explicit Scriptural witness; Direct quotation or citation |
| 39:21 | A man need not to say, What is this? wherefore is that? for he hath made all things for their uses. | Augustine | 430 | Exposition 4 of Psalm 118, 4 | This is a confession not of sins but of praise, like the confession of him in whom there was no sin: / confess to you. Father, Lord ofheaven and earth (Mt 1 1:25), and as it is written in the Book of Ecclesiasticus: This is howyou mustconfess to him: All the Lord's works are exceedingly good (Sir 39:20-21 ). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 39:21 | A man need not to say, What is this? wherefore is that? for he hath made all things for their uses. | Augustine | 430 | Exposition of Psalm 117, 1 | If anyone is still unwilling to accept that plain testimony, what can the doubter say to this passage from Ecclesiasticus? Confess to the Lord, all you his works. Give magnificent glory to his name, confess to his praise in songs and on the harp. And this is how you must confess to him: All the Lord's works are exceedingly good. (Sir 39:19-21(14-16))...[Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 39:25 | For the good are good things created from the beginning: so evil things for sinners. | Augustine | 416 | On Man's Perfection in Righteousness, 14 | [Referred to as Scripture in 19] His opponent says: Then in another passage it is written, 'For the good things are created from the beginning;' Sirach 39:25 and yet again, 'They that are good shall dwell in the land.' Proverbs 2:21 Augustine replies that: Now to all this we must say in answer, that the passages in question must be understood in the same sense as the former one... (treating Sirach as Scripture) | https://www.newadvent.org/fathers/1504.htm | Direct quotation or citation |
| 39:27 | All these things are for good to the godly: so to the sinners they are turned into evil. | Clement of Alexandria | 198 | The Instructor 2, 8 | [Referred to as Scripture in 1, 8; 2,5; 2,8; 3,3; 3,4; 3,11] The Scripture therefore says, Water, and fire, and iron, and milk, and fine flour of wheat, and honey, the blood of the grape, and oil, and clothing — all these things are for the good of the godly. Sirach 39:26-27 | https://www.newadvent.org/fathers/02092.htm | Direct quotation or citation |
| 40:1 | Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things. | Augustine | 420 | On Marriage and Concupiscence 2, 50 | and in the book of Ecclesiasticus, a heavy yoke is upon the sons of Adam from the day that they go out of their mother's womb to the day that they return to the mother of all things; Sirach 40:1... all these passages, and others of like import,... are not to be read among the dark recesses of the Manicheans, but in the sunshine of catholic truth. | https://www.newadvent.org/fathers/15072.htm | Direct quotation or citation |
| 40:1 | Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things. | Augustine | 421 | The Enchiridion of Faith, Hope and Love 66 | the saying of Scripture holds good: A heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. | https://www.newadvent.org/fathers/1302.htm | Direct quotation or citation |
| 40:1 | Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things. | Augustine | 426 | City of God 21, 14 | [Referred to as Scripture in 21, 9; 21, 14; 22,22; received into the Church with authority in 17, 20; etc.] In short, the words of Scripture, An heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb till the day that they return to the mother of all things, Sirach 40:1 — these words so infallibly find fulfillment, that even the little ones, who by the layer of regeneration have been freed from the bond of original sin in which alone they were held, yet suffer many ills, and in some instances are even exposed to the assaults of evil spirits. | https://www.newadvent.org/fathers/120121.htm | Direct quotation or citation |
| 40:1 | Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things. | Augustine | 430 | Letter 2*, 10 | For no one is without such misery except after death, if one has lived this life well, because, as the words of God state, there is a heavy yoke upon the children of Adam from the day they leave the womb of their mother until the day of their burial in the mother of all (Sir 40: 1). [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Direct quotation or citation |
| 40:23 | A friend and companion never meet amiss: but above both is a wife with her husband. | John Chrysostom | 407 | Homilies on Ephesians 20 | [Referred to as "Scripture" in verse 26-27; See Sirach 11:3:] And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. Sirach 40:23 | https://www.newadvent.org/fathers/230120.htm | Direct quotation or citation |
| 41:2 | O death, acceptable is thy sentence unto the needy, and unto him whose strength faileth, that is now in the last age, and is vexed with all things, and to him that despaireth, and hath lost patience! | John Chrysostom | 407 | Commentary on Job 3.20-23 | That is why the Preacher in Ecclesiastes says, "For everything there is a season" and, in another passage, "O death, how your memory is sweet." Sir 41:1-2 (All LXX mss read "bitter" instead of "sweet," and this reading is attested only in Chrysostom). [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
| 41:14 | My children, keep discipline in peace: for wisdom that is hid, and a treasure that is not seen, what profit is in them both? | Cyril of Alexandria | 444 | Fragment 216 | Holy Scripture is pertinent here, in these wisely spoken words:... and again: "Abide instruction." [Per Ancient Christian Commentary on Scripture] | Not available online | Explicit Scriptural witness; Doctrinal argument |
| 42:18 | He seeketh out the deep, and the heart, and considereth their crafty devices: for the Lord knoweth all that may be known, and he beholdeth the signs of the world. | Augustine | 430 | Confessions X, 2, 2 | [Referred to as the word of God in X, 31, 45; See Sir 18:30:] But the abyss of the human conscience lies naked to your eyes, O Lord... [Per The Works of Saint Augustine, A Translation for the 21st Century] | Not available online | Explicit Scriptural witness |
| 43:20 | When the cold north wind bloweth, and the water is congealed into ice, it abideth upon every gathering together of water, and clotheth the water as with a breastplate. | Origen | 230 | First Principles 2, 8, 3 | [Referred to as Holy Scripture in 2, 8, 3] The prophet threatens that evils will be kindled by the north wind upon all who inhabit the earth. 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 which same thing also must undoubtedly be understood of the devil. | https://www.newadvent.org/fathers/04122.htm | Explicit Scriptural witness; Prophetic use |
| 43:20 | When the cold north wind bloweth, and the water is congealed into ice, it abideth upon every gathering together of water, and clotheth the water as with a breastplate. | Didymus the Blind | 386 | Commentary on Zechariah 2:6-7 | quotes Sirach 43:20 as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon. | Not available online | Explicit canonical witness; Direct quotation or citation |
| 43:30 | When ye glorify the Lord, exalt him as much as ye can; for even yet will he far exceed: and when ye exalt him, put forth all your strength, and be not weary; for ye can never go far enough. | Basil the Great | 379 | On the Holy Spirit, 28, 70 | or He passes all understanding, Philippians 4:7 and convicts speech of its natural inability even to approach His dignity in the least degree; as it is written in the Book of Wisdom, Exalt Him as much as you can, for even yet will He far exceed; and when you exalt Him put forth all your strength, and be not weary, for you can never go far enough. | https://www.newadvent.org/fathers/3203.htm | Direct quotation or citation |
| 45:12 | He set a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful. | Epiphanius | 403 | Panarion 3, 44, Origenists, 6, 1 | [Referred to as Scripture in 2, 13, 8, 1 (vol. 2, p. 149 of Brill); see Sirach 13:16:] God’s oracles tell us that the sacred scriptures have been locked away and sealed with the “key of David”—also, perhaps, with the seal of which it said, “an impression of a seal, hallowed to the Lord.” | Not available online | Explicit Scriptural witness |
| 46:20 | And after his death he prophesied, and shewed the king his end, and lifted up his voice from the earth in prophecy, to blot out the wickedness of the people. | Augustine | 422 | On the Care of the Dead 18 | though the book Ecclesiasticus, which Jesus, son of Sirach, is reputed to have written, and which on account of some resemblance of style is pronounced to be Solomon's, contains in the praise of the Fathers, that Samuel even when dead did prophesy. But if this book be spoken against from the canon of the Hebrews, (because it is not contained therein,) what shall we say of Moses, whom certainly we read both in Deuteronomy to have died, and in the Gospel to have, together with Elias who died not, appeared unto the living? | https://www.newadvent.org/fathers/1316.htm | Explicit canonical witness; Prophetic use; Direct quotation or citation |
| 48:1 | Then stood up Elias the prophet as fire, and his word burned like a lamp. | Origen | 253 | Commentary on the Gospel of John 6.297-98 | ... the living and effectual word of God which is more piercing than any two-edged sword and more capable of burning than any fire. [Per Ancient Christian Commentary on Scripture] | Not available online | Explicit Scriptural witness; Doctrinal argument |
| 50:16 | Then shouted the sons of Aaron, and sounded the silver trumpets, and made a great noise to be heard, for a remembrance before the most High. | Origen | 253 | Homilies on Joshua 7.1 | Cited along with every New Testament Evangelist without qualification: when our Lord Jesus Christ comes,... he sends priests, his apostles, bearing "trumpets hammered thin,"... [Per Ancient Christian Commentary on Scripture] | Not available online | Doctrinal argument; Direct quotation or citation |
