The praises of Simon the high priest. The conclusion.
Praises of Simon the High Priest. 27. Detestation of certaine persecuting aduersaries. 29. With conclusion that the obseruers of this doctrine shal be wise and happie,
1Simon the high priest, the son of Onias, who in his life propped up the house, and in his days fortified the temple.Simone figliuolo di Onia sommo sacerdote, mentre visse rifondò la casa, e a' suoi tempi fu ristoratore del tempio.SIMON the sonne of Onias, the high priest, who in his life held vp the house, and in his daies strengthned the temple.Simon, Oniæ filius, sacerdos magnus, / qui in vita sua suffulsit domum, / et in diebus suis corroboravit templum. 2By him also the height of the temple was founded, the double building and the high walls of the temple.Egli parimente fondò l'altezza del tempio, il doppio edificio, e le alte mura attorno al tempio.The height also of the temple was founded by him, the duble building and high walles of the temple.Templi etiam altitudo ab ipso fundata est, / duplex ædificatio, et excelsi parietes templi. 3In his days the wells of water flowed out, and they were filled as the sea above measure.A' tempi di lui i pozzi ebber copia di acque, e furon pieni oltre modo come un mare.In his daies the welles of waters flowed out, and they were filled as the sea aboue measure.In diebus ipsius emanaverunt putei aquarum, / et quasi mare adimpleti sunt supra modum. 4He took care of his nation, and delivered it from destruction.Egli ebbe cura del suo popolo, e lo liberò dalla perdizione,Who had care of his nation, and deliuered it from perdition.Qui curavit gentem suam, / et liberavit eam a perditione: 5He prevailed to enlarge the city, and obtained glory in his conversation with the people: and enlarged the entrance of the house and the court.Egli giunse a ingrandire la città, e si acquistò gloria vivendo in mezzo alla sua nazione, e ampliò l'ingresso del tempio.Who preuailed to amplifie the citie, who obteyned glorie in conuersing with the nation: and amplified the entrance of the house, and the court.qui prævaluit amplificare civitatem, / qui adeptus est gloriam in conversatione gentis, / et ingressum domus et atrii amplificavit. 6He shone in his days as the morning star in the midst of a cloud, and as the moon at the full.Come la stella del mattino tralla nebbia, e come splende la luna ne' giorni di sua pienezza;As the morning starre in the middes of a cloude, and as the ful moone he shineth in his dayes.Quasi stella matutina in medio nebulæ, / et quasi luna plena, in diebus suis lucet: 7And as the sun when it shineth, so did he shine in the temple of God.E come rifulge il sole, così egli rifulse nei tempio di Dio.And as the sunne shining, so did he shine in the temple of God.et quasi sol refulgens, / sic ille effulsit in templo Dei.
8And as the rainbow giving light in bright clouds, and as the flower of roses in the days of the spring, and as the lilies that are on the brink of the water, and as the sweet smelling frankincense in the time of summer.Come l'arcobaleno, che splende nelle chiare nuvole, e come il fior della rosa in tempo di primavera, e come i gigli presso alle acque, e come la pianta dell'incenso dà grato odore ai giorni di estate.As the rainbow that shineth among the cloudes of glorie, and as a flower of roses in the daies of the spring, and as the lilies that are in the passage of water, and as frankensence smelling in summer daies.Quasi arcus refulgens inter nebulas gloriæ, / et quasi flos rosarum in diebus vernis, / et quasi lilia quæ sunt in transitu aquæ, / et quasi thus redolens in diebus æstatis: 9As a bright fire, and frankincense burning in the fire.Come lucida fiamma, e come incenso, che brugia nel fuoco.As fire glistering, and frankensence burning in the fire.quasi ignis effulgens, / et thus ardens in igne: 10As a massy vessel of gold, adorned with every precious stone.Come un vaso di oro massiccio ornato di ogni sorta di pietre preziose.As a massie vessel of gold, adorned with euerie precious stone.quasi vas auri solidum, / ornatum omni lapide pretioso: 11As an olive tree budding forth, and a cypress tree rearing itself on high, when he put on the robe of glory, and was clothed with the perfection of power.Quasi ulivo, che mignola, e come il cipresso, che in alto si estolle; (così) quando egli prendeva il manto glorioso, e si rivestiva di tutti i suoi ornamenti,As an oliue tree budding, and a cypresse tree aduancing it self on high, when he tooke the robe of glorie, and was reuested to the consummation of strength.quasi oliva pullulans, et cypressus in altitudinem se extollens, / in accipiendo ipsum stolam gloriæ, / et vestiri eum in consummationem virtutis. 12When he went up to the holy altar, he honoured the vesture of holiness.E salendo al santo altare faceva onore alle vestimenta sante.In going vp to the holie altar, he made the vesture of holines, glorie.In ascensu altaris sancti / gloriam dedit sanctitatis amictum. 13And when he took the portions out of the hands of the priests, he himself stood by the altar. And about him was the ring of his brethren: and as the cedar planted in mount Libanus,Quando dalle mani de' sacerdoti riceveva la parte dell'ostia, stando egli in piedi presso l'altare, attorniato da una corona di fratelli, come un alto cedro dalle minori piante sul monte Libano,And in receiuing the portions out of the hand of the priestes, himself also standing by the altar. About him was the ring of his bretheren: and as the ceder plant in mount Libanus,In accipiendo autem partes de manu sacerdotum, / et ipse stans juxta aram: / et circa illum corona fratrum: / quasi plantatio cedri in monte Libano, 14And as branches of palm trees, they stood round about him, and all the sons of Aaron in their glory.E come palma cinta da' suoi polloni; così attorno a lui si stavano tutti i figliuoli di Aronne nella loro magnificenza.so stoode they about him as boughes of the palme tree, & al the children of Aaron in their glorie.sic circa illum steterunt quasi rami palmæ: / et omnes filii Aaron in gloria sua.
15And the oblation of the Lord was in their hands, before all the congregation of Israel: and finishing his service, on the altar, to honour the offering of the most high King,E tenevano nelle loro mani l'obblazione del Signore, presente tutta la adunanza di Israele; ed egli compiendo il sagrificio, per rendere più solenne la obblazione del Re altissimo.And the oblation of our Lord in their handes, before al the synagogue of Israel: and executing the consummation on the altar, to amplifie the oblation of the high king,Oblatio autem Domini in manibus ipsorum / coram omni synagoga Israël: / et consummatione fungens in ara, / amplificare oblationem excelsi Regis, 16He stretched forth his hand to make a libation, and offered of the blood of the grape.Stendeva la mano alla libagione, e versava il sangue dell'uva;he stretched forth his hand in oblation of moist sacrifice, and offered of the blood of the grape.porrexit manum suam in libatione, / et libavit de sanguine uvæ. 17He poured out at the foot of the altar a divine odour to the most high Prince.E lo spandeva appiè dell'altare in odore soavissimo all'altissimo Principe.He powred out on the fundation of the altar a diuine odour to the high prince.Effudit in fundamento altaris / odorem divinum excelso Principi. 18Then the sons of Aaron shouted, they sounded with beaten trumpets, and made a great noise to be heard for a remembrance before God.Allora i figliuoli di Aronne alzavan le voci loro, suonavano le trombe tirate al martello, e facean sentire un gran concerto per rinnovellare a Dio ricordanza.Then cried out the children of Aaron, they sounded with beaten trumpets, and made a great voice to be heard for a remembrance before God.Tunc exclamaverunt filii Aaron, / in tubis productilibus sonuerunt: / et auditam fecerunt vocem magnam in memoriam coram Deo. 19Then all the people together made haste, and fell down to the earth upon their faces, to adore the Lord their God, and to pray to the Almighty God the most High.Allora tutto il popolo insieme subitamente prostravasi colla faccia per terra per adorare il Signore Dio suo, e offrire sue preghiere all'onnipotente altissimo Iddio.Then al the people together made hast, and fel on their face vpon the earth, to adore our Lord their God, and to make prayers to God omnipotent the Highest.Tunc omnis populus simul properaverunt, / et ceciderunt in faciem super terram, / adorare Dominum Deum suum, / et dare preces omnipotenti Deo excelso. 20And the singers lifted up their voices, and in the great house the sound of sweet melody was increased.E alzavano le voci co' loro cantici, e nella gran casa cresceva il rimbombo pieno di soavità.And the singers amplified in their voices, and in the great house the sound was encreased ful of sweetenes.Et amplificaverunt psallentes in vocibus suis, / et in magna domo auctus est sonus suavitatis plenus.
21And the people in prayer besought the Lord the most High, until the worship of the Lord was perfected, and they had finished their office.E il popolo porgeva sue preci al Signore altissimo fino a tanto, che fosse terminato il culto di Dio, e compiuto il sagro ministero.And the people in prayer desired our Lord the Highest, vntil the honour of our Lord was perfected, and they finished their office.Et rogavit populus Dominum excelsum in prece, / usque dum perfectus est honor Domini, / et munus suum perfecerunt. 22Then coming down, he lifted up his hands over all the congregation of the children of Israel, to give glory to God with his lips, and to glory in his name:Quindi il sommo sacerdote scendendo stendea le sue mani verso tutta la adunanza di Israele per dar gloria a Dio colle sue labbra, e celebrare il suo nome:Then coming downe, he lifted vp his handes ouer al the congregation of the children of Israel, to geue glorie to God from his lippes, and to glorie in his name,Tunc descendens, manus suas extulit / in omne congregationem filiorum Israël, / dare gloriam Deo a labiis suis, / et in nomine ipsius gloriari: 23And he repeated his prayer, willing to shew the power of God.E replicava la sua orazione volendo far conoscere la possanza di Dio.and he repeated his prayer, willing to shew the power of God.et iteravit orationem suam, / volens ostendere virtutem Dei. 24And now pray ye to the God of all, who hath done great things in all the earth, who hath increased our days from our mother’s womb, and hath done with us according to his mercy.Or voi adesso pregate il Dio di tutte le cose, il quale ha fatte cose gradi in tutta la terra, ed ha conservati i nostri giorni dall'utero della madre nostra, e noi ha trattati secondo la sua misericordia,And now pray ye the God of al, who hath done great thinges in al the land, who hath encreased our daies from our mothers wombe, and hath done with vs according to his mercie:Et nunc orate Deum omnium, qui magna fecit in omni terra, / qui auxit dies nostros a ventre matris nostræ, / et fecit nobiscum secundum suam misericordiam: 25May he grant us joyfulness of heart, and that there be peace in our days in Israel for ever:Affinchè egli dia a noi la contentezza del cuore, e che la pace regni in Israele a' dì nostri, e per sempre;geue he vnto vs ioyfulnes of euerlasting:det nobis jucunditatem cordis, / et fieri pacem in diebus nostris in Israël per dies sempiternos: 26That Israel may believe that the mercy of God is with us, to deliver us in his days.Onde creda Israele, che la misericordia di Dio è con noi ne' giorni suoi per liberarci.that Israel may beleue that the mercie of God is with vs, to deliuer vs in his dayes.credere Israël nobiscum esse Dei misericordiam, / ut liberet nos in diebus suis.
27There are two nations which my soul abhorreth: and the third is no nation: which I hate:Due genti ha in avversione l'anima mia, e la terza, ch'io ho in avversione, non è gente:Two nations my soule hateth: and the third is no nation, which I hate:Duas gentes odit anima mea: / tertia autem non est gens quam oderim: 28They that sit on mount Seir, and the Philistines, and the foolish people that dwell in Sichem.Quelli, che risiedono sul monte Seir, e i Filistei, e il popolo stolto abitante in Sichem.they that sitte in mount Seit, and the Philisthijms, and the foolish people that dwel in Sichem.qui sedent in monte Seir, et Philisthiim, / et stultus populus qui habitat in Sichimis. 29Jesus the son of Sirach, of Jerusalem, hath written in this book the doctrine of wisdom and instruction, who renewed wisdom from his heart.I documenti della sapienza, e della disciplina furono scritti in questo libro da Gesù figliuolo di Sjrach di Gerusalemme, il quale versò dal cuor suo nuova saggezza.Iesus the sonne of Sirach, a man of Ierusalem, wrote the doctrine of wisdom and discipline in this booke, who renewed wisdom from his hart.Doctrinam sapientiæ et disciplinæ scripsit in codice isto / Jesus, filius Sirach, Jerosolymita, / qui renovavit sapientiam de corde suo. 30Blessed is he that is conversant in these good things and he that layeth them up in his heart, shall be wise always.Beato colui, che fa suo studio di tali beni, e in cuor suo ne fa conserva. Egli sarà sempre saggio.Blessed is he, that conuerseth in these good thinges: and he that layeth them in his hart, shal be wise always.Beatus qui in istis versatur bonis: / qui ponit illa in corde suo, sapiens erit semper. 31For if he do them, he shall be strong to do all things: because the light of God guideth his steps.Perocché facendo così sarà buono a tutto, perché la luce di Dio guida i suoi passi.For if he doe them, he shal be able to doe al thinges: because his steppes are in the light of God.Si enim hæc fecerit, ad omnia valebit, quia lux Dei vestigium ejus est.
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Eusebius † AD 339
Simon I was "styled the just, on account of his piety towards God, and his good-will to his countrymen." (Josephus, [Jewish Antiquities] 12:2.) Many apply what follows to him. (Eusebius; Salien; Menochius, etc.)
Calmet
But Simon II is more probably meant, who opposed the entrance of Philopator into the sanctuary, after he had offered sacrifice for him, in the pompous manner here described. (Bossuet) (iii. Machabees) (Calmet)
Menochius
Temple. Which began to want repairs. (Menochius)
Haydock
Simon II reigned twenty years. (Calmet) (Josephus, [Jewish Antiquities?] 12:4.) (Haydock)
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Menochius
Walls. Greek analemma, "the repairs (or elevated building, Mello. 2 Paralipomenon 22:5.) round the temple," including the court of the Gentiles, which had not been finished, Ezechiel 40:5. It was necessary to build at the edge of the mountain, (Calmet) and the wall was three hundred cubits from the bottom. This was more than double the height of the temple, as it was only one hundred and twenty cubits high. (Menochius)
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Haydock
Out. Of the reservoirs. But he repaired them. (Haydock)
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Calmet
Destruction. When it was in the most imminent danger from Philopater. (3 Machabees) (Bossuet) (Calmet)
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Enlarge. Greek, "fortify."
Haydock
Conversation. Greek, "when in the midst of the people, coming out of the house of the veil. (6.) He," etc. (Haydock)
Calmet
Leaving the most holy place, he was surrounded by crowds of sacred ministers, (ver. 14.) or rather on the day of expiation, he came into the court of the people, to purify them. (Calmet)
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Calmet
Cloud. He was a far superior to the other priests in majestic appearance and attire, as Lucifer is to other stars, etc., ver. 11. (Calmet)
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Josephus
So did. Greek, "on the temple of the Most High," with dazzling effulgence. (Josephus, Jewish Wars 6:6.)
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Forth. Greek adds, "fruits."
Haydock
Rearing. Greek, "elevated to the clouds." (Haydock)
Calmet
Robe. Stole, or violet tunic. (Calmet)
Calmet
Power. That is, with all his vestments, denoting his dignity and authority, (Challoner) and extremely rich, as virtus often implies, Ecclesiasticus 44:3. (Calmet)
Greek has, "boasting."
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Haydock
Vesture. Greek, "enclosure of holiness," peribolen. (Haydock)
Calmet
His splendid attire of gold and jewels, cast a dazzling light all around. (Calmet)
Haydock
He was pleased to offer the peace-offering for the king of Egypt, (Bossuet) to honour him, though another priest might have done it. (Haydock)
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Calmet
Palm. A forest of young ones shoots up from its roots; (Job 29:18.) so the high priest shone among the other children of Aaron. (Calmet)
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Haydock
King. Greek, "Almighty" King, pantokratopros. (Haydock)
He presented an unblemished victim, with all due solemnity, Leviticus 3:1.
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Calmet
Grape. Pouring wine upon the fire, Exodus 29:40. (Calmet)
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Haydock
Prince. Greek, "universal king." (Haydock)
The whole sacrifice was pleasing to him.
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God. Greek, "the Highest." He had required these sacrifices, as memorials of his covenant, and sovereign dominion, Leviticus 23:34.
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House. Greek (Complutensian) and Grabe, "sound, sweet melody was made."
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Haydock
Office, leitourgian autou, "his service." (Haydock)
The people prayed for king Ptolemy, to whom they were subject; though the high priest possessed almost sovereign power. The Egyptian monarch was present, (Calmet) and at the end of the sacrifice expressed his resolution to go into the inmost recesses of the temple, from which the people endeavoured to dissuade him. Finding their efforts to be in vain, "they all (addressing themselves to God) said with one accord." (3 Machabees) Grabe substitutes, "wherefore the high priest, Simon, kneeling down before the temple, and stretching forth his hand with solemnity, made this prayer."
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Haydock
Prayer. Greek, "adoration, that they might receive a blessing from the Most High." (Haydock)
Haydock
Power. In keeping Philopator out of the temple. God granted his request, (Calmet. litaneios) "and scourged him who was so insolent and bold...throwing him like a reed, unable to move, and speechless on the pavement," 2 Machabees 2:26. After Philopator's guards had removed him, the high priest congratulated the people, (ver. 26.) expressing his abhorrence of their enemies in general, though he only mentions three neighbouring nations which had shewn a particular enmity to the Jews, when a contrary behaviour might have been expected, ver. 28. (Haydock)
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Calmet
Now. At the sight of these wonders, the author exhorts the people to be grateful, and full of hope. (Calmet)
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Haydock
His, Simon's, (Menochius) or God's days. When he may judge it convenient. (Haydock)
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Challoner
Abhorreth. Viz., with a holy indignation as enemies of God and persecutors of his people. Such were then the Edomites, who abode in Mount Seir, the Philistines, and the Samaritans, who dwelt in Sichem, and had their schismatical temple in that neighbourhood. (Challoner)
This was the source of continual dissensions. (Josephus, [Jewish Antiquities?] 11:8., and 12:2.) (John 4:20.)
Haydock
The Jews and Samaritans are still at variance. The former, in the days of Esdras, pronounced a curse against the latter, forbidding any of them to become converts to their religion, (Grotius) which, if true, shews a very blameable malice. See Deuteronomy 27:4. (Haydock)
Haydock
Which, etc., is omitted in Greek. These three nations had evinced the greatest hatred towards the Jews, and thus deserved to be accounted objects of horror, though if the author harboured any ill-will, his conduct is not praised, (Calmet) but only recorded. (Haydock)
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Seir. Genesis 14:6. All the Greek copies read corruptly "of Samaria."
Worthington
Foolish. Thus Christ said, you adore what you know not, John 4:22. (Calmet) See 4 Kings 17:29. (Worthington)
50:29
Haydock
Jesus. He declares his name, and concludes with wishing peace to the observers of these maxims. Grotius thinks that this was inserted by the grandson, (Calmet) who translated the work into Greek. (Haydock)
Calmet
But there is no reason for this supposition. Solomon puts his name at the beginning and at the end of Ecclesiastes, and he frequently commends his own instructions, as this author does, Ecclesiasticus 33:17,. and 39:16., and 51:19. (Calmet)
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Menochius
Steps. He...shall have the light of life, John 8:12. (Menochius)
Haydock
Some Greek copies add, "and to the pious he has given wisdom. Blessed be the Lord for ever. So be it. So be it." (Haydock)
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Clothed with the perfection of power.... That is, with all the vestments denoting his dignity and authority.
50:27
Abhorreth.... Viz., with a holy indignation, as enemies of God and persecutors of his people. Such were then the Edomites who abode in mount Seir, the Philistines, and the Samaritans who dwelt in Sichem, and had their schismatical temple in that neighbourhood.
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This Simon called Iustus, and Priscus, was high priest when this booke was written (in the time of Ptolomie the first, king of Aegypt) a very holie man, and dead before it was translated into Greke. about the time of Ptolomie the third called Euergetes, nere 300. yeares before Christ.
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Iosephus li. 12.
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Antiqui
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Libation•.
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Three nations; the Idumeans, Philistijmes, and Samaritanes, did most persecute the Isralites: the Samaritanes were not one pure nation, but mixt of Assirians and Iewes: and so here called no nation.
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Concordance Num. 6. v. 23.
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They are also called a foolish people, because they knowing true religion, mixed idolatrie therwith, according to diuers sectes. as appeareth 4. Reg. 17. v. 29.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
… It is a golden altar, and a spiritual place of sacrifice;
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John Cassian † AD 435 The Conferences of John Cassian 21.28
… Let us go and sacrifice to the Lord our God. Let them be oppressed with labours, and be harassed in their works, and they shall not be harassed by vain words.” For certainly their folly imagines that the holy sacrifice of the Lord, which is only offered in the desert of a pure heart, is the height of folly, for “religion is an abomination to a sinner.”
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1. SIMON, SON OF ONIAS, HIGH PRIEST, WHO IN HIS LIFETIME UPHELD THE HOUSE (of God, namely the temple), AND IN HIS DAYS STRENGTHENED THE TEMPLE. — The Syriac: Greater than his brethren, and the crown of his people, Simon son of Nathanias, high priest, in whose days the house was built, and the temple was strengthened, or the work of the temple grew, for temple. He reads with the Romans, Vatablus and others ναί, for which the Complutensian edition reads λαόν, that is, people. Vatablus: Add also Simon, son of Onias, the high priest, who restored (others say, repaired) the sacred building in his lifetime and strengthened the temple in his age. After the fathers and heroes whom Holy Scripture celebrates, Sirach adds the praises of the distinguished high priest Simon, who lived not long after the last fathers praised in Holy Scripture, in his own age or century with great glory of virtue and priesthood. He praises Simon first from his care of the temple: for this properly pertains to him: for it is the proper care of the high priest, whose is the temple, to care for it; secondly, from his care of the people; thirdly, from his care of himself, namely that he took care to be composed in morals, and such as it befits a high priest to be, one who namely excels all others in every honesty, dignity and grace. It is asked, who is this Simon? Note from Josephus, book XI of the Antiquities, toward the end; and book XII, chapters II, III, IV, V, that this was the generation, succession and series of the high priests of the Jews of that age, namely in the century of Sirach. Jaddua (whom Alexander the Great, although a Jew, because the Jews had aided Darius king of the Persians his enemy, being hostile, nevertheless revered and adored) begat Onias the first; Onias the first begat Simon the second, surnamed the Miser, for he was of small and narrow mind; Onias the second begat Simon the younger, or the second; Simon the second begat Onias the third, surnamed the Holy. Moreover, from the priesthood Jaddua was immediately succeeded by his son, Onias; from Onias, Simon the Just, as being the elder son of Onias; Simon was succeeded by his brother Eleazar, who sent seventy-two Interpreters of Holy Scripture to Ptolemy Philadelphia; because Onias the second, son of Simon the Just, was a small child when his father died, and therefore incapable of the priesthood; Eleazar was succeeded by his uncle Manasses; Manasses by Onias the second, son of Simon the Just, now grown to manhood; Onias the second was succeeded by his son Simon the younger, or the second; to him Onias the third, or the Holy; for this is that Onias who resisted Heliodorus demanding the treasures of the temple, and freed him from the scourging of Angels by his prayers, II Maccabees III, 31. This likewise is that Onias whom Judas Maccabaeus saw with outstretched hands praying for the people, II Maccabees chapter XV, verse 12. This Onias finally was thrust out by his brother Jason (who had purchased the priesthood from Antiochus with great sums of money), and was at length killed by another brother Menelaus, whom Antiochus had substituted for Jason in the priesthood. Wherefore Judas Maccabaeus and his brothers, seeing that after Onias the priesthood was profaned and sold to impious men, reclaimed it for themselves by arms, and annexed it to their own rule, which was done 124 years after Simon the Just. For Simon the Just completed his priesthood and life, according to the reckoning of our Salian, in the year of the world 3765; but Judas Maccabaeus entered upon the priesthood in the year of the world 3889, which was the year 147 of the Greeks, or Seleucids, and before the birth of Christ was the year 164. These things being established, many think that Simon, whom Sirach here praises, is the younger or second. Thus Eusebius, in the Chronicle, olympiad 137; Sigonius, book VIII On the Hebrew Republic, chapter II; Adrichomius, in the Description of Jerusalem; our Serarius, in the book of Maccabees, in the Catalogue of High Priests; Rabanus, Lyra, Hugh and Dionysius here. These authors, if they wish to speak consistently, ought to say that this chapter and the following LI were written by Sirach not the elder or grandfather, but the younger or grandson, who in the Prologue says he lived under Ptolemy Euergetes: for under him the second Simon flourished, when the elder Sirach flourished under Ptolemy Lagi, or Philadelphia, and consequently before the second Simon. For Eusebius, in the Chronicle, relates that the younger Simon was made high priest in the 45th year of Ptolemy Euergetes, when the elder Sirach was already dead: for he could not have lived together with or been a contemporary of Euergetes. But to say this is difficult, and equally new, nor is there any interpreter or classical doctor (that I know of) who has dared to assert it, especially since the younger Sirach himself in the Prologue asserts that he merely translated the book of the elder Sirach, or his grandfather, from Hebrew into Greek, not however composed part of it. And who would dare to lay hands on the writings of another, especially of a hagiographer? Wherefore it is far more true, indeed certain, that Simon here is understood to be the elder or first, who was surnamed Priscus, not the younger or second. Thus Genebrardus, Salianus, Torniellus in his Chronology, and Jansenius, Palacius and Emmanuel Sa thought at this place. It is proved first from the fact that Simon the elder was illustrious, and these illustrious eulogies befit him which cannot befit the younger, since nothing memorable is narrated of the younger by Josephus or any other. But of the elder Josephus writes thus, book XII of the Antiquities, chapter II: "When the high priest Onia died, his son Simon, surnamed the Just, succeeded him, because he both piously worshipped God and pursued his citizens with the greatest benevolence. When he died, with only one small son surviving (Onia the second), his brother Eleazar assumed the high priesthood, to whom Ptolemy wrote in this manner." He adds the letters of Ptolemy Philadelphia, in which he asks Eleazar to send to him seventy-two Interpreters. Secondly, because from the connection and sequence, or coherence of the discourse, it is sufficiently clear that this chapter is from the same author as all the preceding matter up to this point. But those are from the elder Sirach; therefore this chapter also is from the elder, who by many years preceded Simon the younger in age. For if the younger Sirach had attached this chapter to the preceding matter, which is from the elder or his grandfather, he would certainly have indicated this by some heading, nor would he have fraudulently placed his own offspring with another like a cuckoo. Thirdly, if the younger Sirach had written this concerning Simon the younger, he would certainly have remembered Eleazar and the seventy-two Interpreters, who preceded Simon both in age and in deeds and in glory; but the elder Sirach does not mention Eleazar, either because he died before him, or because he was unwilling to praise him while still living, according to that precept given by himself, chapter XI, 30: "Praise not a man before his death." Fourthly, because that Simon, whose praise is woven here, was already dead, as is evident from the fact that he says of him here: "Who in his lifetime supported the house, and in his days strengthened the temple." But Simon the younger lived with the younger Sirach, and perhaps even outlived him. Therefore the elder Sirach wrote this concerning Simon the elder, after his death. From this place it is gathered that the elder Sirach composed these praises of Simon the elder, and consequently this book, which is commonly called Ecclesiasticus, at the beginning of the reign of Ptolemy Philadelphia, or certainly at the end of the reign of Ptolemy Lagi, who as it were immediately preceded Philadelphia as his father. For he wrote this after the death of Simon the elder: but Simon the elder died at the end of the reign of Lagi, namely four years before the reign of Philadelphia, as Eusebius teaches in his Chronicle. Therefore before that time these praises of his, and consequently Ecclesiasticus, could not have been written by the elder Sirach. Allegorically, Simon here, as in name, so also in high priesthood, wisdom and virtue, represents Simon Peter, whom Christ first set over His Church as High Priest, so that he might exhibit to those following an idea of the true High Priest, which Sirach describes here: wherefore all that Sirach says of Simon Priscus, you should apply with far greater reason to Simon Peter, changing the name. Tropologically Simon here is called "high priest," both because he was high priest, and because he shone forth in the glory of deeds accomplished. He alone is praised among priests and high priests, because he excelled among them: thus today there are many priests, but few who deserve encomiums. Excellently the Author of the Imperfect Work, cited by St. Chrysostom, homily 43 on Matthew, and cited in distinction 40, canon XII, says: "Many priests, he says, and few priests: many in name, and few in deed. See therefore, brethren, how you sit upon the seat; because not the seat makes the priest, but the priest the seat; not the place sanctifies the man, but the man sanctifies the place. Not every priest is holy, but every holy one is a priest. He who sits well upon the seat receives honor to the seat: he who sits badly upon it, does injury to the seat. And therefore a bad priest acquires crime from his priesthood, not dignity: for in your judgment you sit. If indeed you have lived well and taught well, you instruct the people: if you have taught well and lived badly, you are the condemner of yourself alone. For by living well and teaching well, you instruct the people how they ought to live: but by teaching well and living badly, you instruct God how He ought to condemn you." WHO IN HIS LIFETIME SUPPORTED THE HOUSE, AND IN HIS DAYS STRENGTHENED THE TEMPLE. — For indeed from the rebuilding of the temple made by Zorobabel and Jesus the High Priest, under the auspices of Darius Hystaspes, king of the Persians, I Esdras VI, there had elapsed 230 years, during which many things in the temple gaped with age, others threatened ruin: wherefore Simon, as high priest, and therefore president and curator of the temple, restored the temple with repairs and coverings. Moreover from the following passages it is gathered that Simon especially restored the buildings surrounding the temple and strengthening it. For which note that the summit of Mount Sion was narrow and confined in comparison with the magnificence and the magnificent temple which Solomon intended to erect upon it. Wherefore Solomon filled the valleys near Mount Sion with heaped earth, and surrounded and strengthened them with walls. Hear Josephus, lib. VIII Antiq. cap. II: "The valleys, he says, being filled with earth so deep that the sight of the eye grew dim, and earth heaped up to four hundred cubits, he made it equal to the summit of the mountain on which the temple was built, and in this way it came to pass that the area of the temple with the ground of the temple was made equal. He surrounded this with double porticoes, which columns of native stone sustained, and polished cedar ceilings covered. Moreover all the doors had been made of silver." The same, lib. VI De Bello, cap. VI: "At the beginning, he says, scarcely did a plain suffice for the temple and its area, which was steep and sloping on all sides. But when king Solomon, who had also built the temple, had surrounded part of its wall from the East with a wall, one portico was placed upon the embankment," etc. The substructures therefore, or the peribolus and walls containing and surrounding this heaped earth, were by Simon restored, strengthened, made higher and thicker. Moreover to suffulsit especially signifies the buttresses, by which we see the walls of temples everywhere supported externally, added by Simon to the temple, increased and strengthened: likewise he increased and strengthened the porticoes adjacent to the temple; for these support the temple, equally as they adorn it, as we see at Rome the Basilica of the Vatican of St. Peter, and other buildings adorned and strengthened by porticoes erected before the entrance. 2. MOREOVER THE HEIGHT OF THE TEMPLE WAS FOUNDED BY HIM, A DOUBLE BUILDING AND THE LOFTY WALLS OF THE TEMPLE. — Some, taking the temple properly, think that Simon raised it twice as high as it was. For when Cyrus, I Esdras VI, 3, permitted the Jews to build the temple to the height of sixty cubits only, namely lest, if it were raised higher, the Jews might make themselves a citadel from it to rebel against Cyrus; Simon raised it to double, namely to the height of one hundred twenty cubits. Thus our Sanchez, in Aggaeus cap. II, vers. 18, n. 35. Others most plausibly take "temple" here for the porticoes and structures annexed to the temple, and supporting it: for the Greek περίβολον signifies these (which our author translates as walls), that is, circuit, rampart, enclosure, fortification, wall, portico, wall-facing, and similar substructures. Whence the Syriac: A wall was set, and bulwarks, and the circuit (peribolus) was constructed. Wherefore our Salianus, in Annals, year of the world 3763, thus expounds: Simon, he says, supported the house and strengthened the temple, because the substructures of the temple, by which the extreme parts of the temple area were sustained, scattered by the Chaldaeans in fire, passed over by Zorobabel, either hastening, or sparing the royal expenses, lest he should seem to abuse the king's liberality, Simon built. Of these the "double height" is said, as the Greek has it, because the temple in the part where it was highest was only 120 cubits: but the substructure from the root of the mountain to its summit was 300 (as Vilalpandus shows in the structure of the temple), that is, higher by double, and even more. And because that building was most firm, it is called the lofty fortification of the peribolus of the temple, which peribolus it sustained at its highest edge. And lest anyone draw the name of peribolus, which is in the Greek, to another meaning, immediately follows: Taking care of his people from falling, for which the Vulgate Latin in the same sense has: Who took care of his nation, and delivered it from destruction, namely according to the law of the Lord Deuteronomy XXII, 8: "When thou buildest a new house, thou shalt make a battlement round about the roof, that thou pour not blood upon thy house, and be guilty, if any one slip and fall headlong." You will say: Our he takes this from the height not of the substructure or enclosure, but of the temple itself; for he says: The height of the temple founded, and the high walls of the temple. I answer: The temple here is taken not precisely for the temple itself, but for the complex of all buildings, porticoes, and areas pertaining to the temple. Therefore "double" "building" is said, because it was double in height and thickness compared to all other walls of the temple: for the thickness at the bottom was 150 cubits, which gradually diminished to 50 cubits at the top. But this being done, at the same time also "he enlarged the entrance of the house and of the court," as Sirach says; because when these structures were raised on all sides, the whole area became more spacious all around. This is from Salianus. But because neither Sirach, nor Josephus, nor anyone else of that age explains what kind of structure this of Simon was; hence we can define nothing certain about it, especially because our Latin Vulgate asserts indeed that the temple was erected higher by Simon; but does not add, in double. For it says "double building," not double height. Whence with Hugh and Palacio, by "double building" could be understood double flooring, or double framework; or with Jansenius, double enclosure, or double wall and wall of the temple, that is to say, Simon raised the portico, or the wall joined to the temple, and built it double in framework, double higher than it was, and thus erected high walls surrounding the temple, so that by these the whole temple would be surrounded, fortified and covered. The corrected Greek texts at Rome favor this, which have it thus: And from him was founded the height of double (namely of construction, that is of fortification, or of building, as it appears the Latin Vulgate read) repair of the high enclosure of the temple: for they read διπλοῦ, that is, of double; and περιβόλου, that is, of enclosure, in the genitive, for which the Complutensian reads διπλοῦν, that is, double, and περίβολον, that is, enclosure, or fence, in the nominative. Whence the Complutensian has it thus: And in him was founded the height double repair; the high circuit of the temple; where you should rather refer the double to "repair" than to "height:" and thus the same sense will emerge, which Our text and the corrected Greek texts at Rome expressed. The Zurich Bible, however, reads and translates thus: From him double height was founded, that high fortification surrounding the temple. But here too "double height" can be understood as double flooring: which if you contend that it was likewise double in height compared to what the former was, I will not object. But note, that it was not in the temple itself, but in the enclosure, that is in the fence, portico or wall surrounding the temple, as the Zurich Bible translates. Mystically Rabanus: "The holy doctors," he says, "found the height of the temple, when they place the incarnation, passion and resurrection of Christ in the faith of believers: so that from this the sum of the whole building, that is the form of good work, may arise. Whence it comes to pass that double building makes the high walls of the temple, when by word and example they raise many from the Jews and Gentiles to the citadel of virtues by teaching and exhorting: for the walls of the house of God in the exposition of the Catholic Fathers, we find are understood as two peoples; and deservedly, because from this arising structure grows into a holy temple in the Lord." 3. IN THOSE DAYS THE WELLS OF WATERS FLOWED FORTH (The Syriac: he dug a fountain; the Arabic: wells were dug), AND LIKE THE SEA THEY WERE FILLED ABOVE MEASURE. — In Greek it is περίμετρον, that is, above measure; for which the Romans and others read τρίμετρον, that is, triple, or in triple measure. For "flowed forth" Rabanus, Palacius and others read "reflowed," as if to say: The wells before Simon had dried up, which ceased to flow with water, but by Simon's work, with the aqueducts restored, they reflowed, that is, began to flow again. Whence in Greek it is ἐλαττώθη, that is, they were diminished. For "like the sea" in Greek it is ὡς θαλάσσης, that is, like the sea: for which others read ὡς κολυμβήθρα, that is, like a lake, or cistern. Whence the Roman versions render: and bronze like the perimeter of the sea, or, as others read, triple. The sense is, says Palacius, as if to say: In the days of Simon the waters of the wells were lacking, but he himself, with the channels repaired, restored them; where he expended bronze like the sea: so great were the expenses in the repair of the channels and wells. "It is signified," says Jansenius, "that, when in his days the wells of waters had failed, the waters which were accustomed to flow into the city through aqueducts being deficient; by Simon's work they were again filled abundantly like the sea, so that he took care to repair and restore the aqueducts: just as was said above concerning Hezekiah, that he brought waters into the city," which is an easy and expedient understanding of this passage. The Zurich Bible: In his times the reservoirs of waters were dried up, and bronze was about a third part of the sea. Where it very forcedly calls the sea "bronze," that is, dry, in the way that the sky is sometimes called brazen. But this exposition has this inconvenience, that these words pertain nothing to the praise of Simon. The other interpretation is more tolerable, which refers this passage to the brazen sea, because in the singular it is read ἀνδόγιον, that is, a reservoir, so that it might be signified that the brazen sea in the restoration of the temple was made much smaller than formerly by Solomon; but by Simon it was made περίμετρον, that is, above measure broad and capacious; or, as others have it, τρίμετρον, that is, three times greater. Scaliger interprets that a certain cistern was by him fortified with brazen plates to hold water, and wishes to render it: Under him a cistern lined with brazen plates, whose circumference is like the sea, namely the Solomonic. But he himself destroys this exposition for himself, changing three words in a single verse; by which method it is easy to draw any passages, and to whatever sense one pleases. Torniellus refers these things to the aqueducts of the temple, by which the blood of victims was purged, of which Aristeas and Eusebius make mention, add also Jerome and the Septuagint in Vilalpandus. Thus Salianus, in the year of the world 3765, no. 10. Mystically, Rabanus understands by wells the profundity of Holy Scripture, which in the divine books lies hidden as if enclosed in figures, but by the mouth of holy preachers flows forth to the assembly of many like the sea. 4. WHO TOOK CARE OF HIS PEOPLE, AND DELIVERED THEM FROM DESTRUCTION. — Rabanus reads, from ruin; the Syriac and Arabic: he delivered his people from enemies: The Greek texts have only, ὁ φροντίζων τοῦ λαοῦ αὐτοῦ ἀπὸ πτώσεως, that is, taking care of his people against falling; Vatable: he carefully guarded his people from ruin; which Our Salianus, as I said in verse 1, explains of the railing or fence which Simon made in the high porticoes of the temple, lest anyone walking there incautiously should fall headlong and strike himself upon the ground. But this interpretation is too narrow, especially because this verse 4 does not cohere with verse 2, where the matter was of these porticoes, but follows verse 3, where the matter was of wells and waters. Wherefore this appears to be a new and third praise of Simon, and a broad and proper one for a High Priest, namely that he took great care of his people, lest they should fall into some evil, or spiritual or bodily danger: for a high priest ought to take care of his subjects, just as a shepherd of sheep, and protect them from wolves, thieves, injury of the air, hunger, thirst, and every evil, especially lest any false prophet, heretic or atheist should infect them with the poison of his perfidy; lest any impure person, robber, or otherwise wicked man should rub his crimes upon them; lest good teachers and preachers who would properly and piously supply the people with the food of God's word should be lacking, etc. It seems, however, that Sirach here notes some particular evil threatening the Jews which was warded off by Simon; although he does not explain the same in particular. Perhaps it was this: that when Ptolemy Lagus, according to the testimony of Josephus, XII Antiquities, cap. I and III, led away many thousands of Jews captive into Egypt, Simon resisted him lest he lead away more, and that provision might be made for those led away with necessities, and especially that they might be strengthened in the faith, lest they be drawn by the Egyptians into idolatry, he took care. Or rather, as if to say: Ptolemy Philadelphus at first oppressed the Jewish people, and afterwards, being moved by the authority and intercession of Simon the High Priest, became kind and beneficent toward them, so much so that he requested from Eleazar the brother of Simon seventy-two Interpreters. Thus Palacius. 5. WHO PREVAILED TO ENLARGE THE CITY, WHO OBTAINED GLORY IN THE CONVERSATION OF THE NATIONS: AND HE ENLARGED THE ENTRANCE OF THE HOUSE AND THE COURT. — The Interpreter reads πολιορκῆσαι, that is, to enlarge; now they read πολιορκῆσαι, that is, to besiege, which the Romans explain as to repel a siege. Whence some read, ἐν πολιορκίᾳ, that is, in a siege, that is, against a siege. Others otherwise. Whence you may see that more credence should be given to the Latin codices, as being constant and agreeing, than to the Greek ones thus varying and disagreeing, especially because concerning the same enlargement he adds: And he enlarged the entrance of the house and the court. Our Salianus cited at verse 2 understands by city the temple, as if to say Simon enlarged the exedrae, porticoes, and other houses and structures annexed to the temple: for the temple contained many buildings, and was as it were a small city; whence it is called a city, Ezech. XL, 2, as Richard, Lyra and Vilalpandus explain. His reason is that there would have been no need for the enlargement of Jerusalem at that time, because that city was greatly diminished and destitute of citizens. For Ptolemy Lagus had recently transferred one hundred twenty thousand Jews into Egypt, and Seleucus the first after Alexander the Great, king of Asia and Syria (from whom the years of the Seleucids or Greeks are numbered in the books of the Maccabees) had built many cities in Asia and filled them with Jews, as Eusebius testifies in his Chronicle. But truly the city here is distinguished from the temple. For he dealt with the temple at verse 2, wherefore it seems it should be properly understood: nor could the Jews inhabitants be lacking to it when enlarged, inasmuch as they scattered throughout all Judea, indeed throughout the whole world, multiplied through polygamy like fishes, as it is said in Exodus II, 12, in the Hebrew; as we see today them in Rome and throughout Italy marvelously growing and multiplying. I confess, however, that this enlargement of Jerusalem was made especially on Mount Sion, both because the temple was on it, and because on it was the citadel built by David, which protected and defended the rest of the city subject to it. Therefore Simon enlarged Jerusalem and Sion both in streets and houses, and in citizens and inhabitants. But especially he enlarged the entrance of the house of God, namely of the temple and its court: for which reason he "obtained glory in the conversation of the nations," namely while among his own people, that is among the Jews, as a priest so much in the temple, city and citizens of his, both lovingly and magnificently conversed. Thus the Romans, Rabanus, the Gloss and others read and understand; although Jansenius and some read: And in the entrance (in Greek, ἐν τῇ ἐξόδῳ, that is, in the exit of the house of the veil, the house and court was enlarged. But the sense comes to the same thing, as if to say: Just as he himself benefited his people in many ways, so in turn he obtained glory from it, while he conducted himself properly and decently among it; and when it fell to him either to enter the temple or court, or to exit after performing his office, he was affected and honored by the people with ample honor. Whence the Zurich Bible: How honorably he conducted himself when he moved among the people, and when he proceeded from the dwelling with the veil drawn (namely from the temple: for this was covered with a veil, as is evident from Exodus XXVI, 31; Hebrews IX, 3,) like the morning star among clouds! Furthermore he explains this glory through various comparisons of stars, moon, sun, rainbow, lilies, fire, frankincense, olive, etc., which he subjoins. 6 and 7. AS A MORNING STAR IN THE MIDST OF A CLOUD, AND AS THE FULL MOON IN HER DAYS SHE SHINETH. AND AS THE SUN SHINING, SO DID HE SHINE FORTH IN THE TEMPLE OF GOD. — Vatablus: Like the sun irradiating the temple of the Most High. He compares Simon the high priest first to the morning star, that is, to Lucifer, which shining through the clouds and preceding and announcing the rising of the sun, is most pleasing to men who await the light of day after the long darkness of night. In a similar manner Simon, after the long calamities of the Babylonian and Egyptian captivity under Ptolemy Lagus, errors and vices, shone forth like Lucifer through the clouds, both gladdening the people by his majesty and beneficence, and shining before them by word and example. From Lucifer he ascends gradually to the full moon, thence to the sun; for as the moon surpasses Lucifer, so the sun surpasses the moon in light and splendor. Secondly, therefore, he compares Simon to the full moon, which illuminates the night so much that in it men are able to see, walk, and accomplish their affairs, just as if it were day. Thirdly, he compares him to the sun. For just as the sun by its splendor communicates light, heat, joy and life to all things: so also Simon illuminated the people with the light of heavenly doctrine and life, gladdened them, inflamed them with divine love, and breathed divine life into them. See the causes and many analogies why the wise and the Saints are compared to stars, the moon and the sun, which I have reviewed in Genesis I, 14 and 16; Isaiah XLV, 1; Daniel XII, 3; Apocalypse I, 20, and II, 28. In a similar manner God raised up St. Athanasius, St. Augustine, St. Jerome, St. Benedict, St. Bernard, St. Dominic, St. Francis, etc., as it were the morning stars, moons and suns of their own age. Whence a religious man, as testified by St. Bonaventura, saw the soul of St. Francis dying, under the appearance of a most brilliant star borne aloft by a white cloud, carried straight upward over many waters into heaven; to signify that by the sublime brightness of sanctity, and at the same time by the abundance of heavenly wisdom and grace, it had merited to enter the place of light and peace, where with Christ it rests and reigns without end. Poets used a similar comparison of the rising and shining sun, as Quintilian Catulus: I stood saluting the sun rising by chance, When suddenly from the left Roscius rises. With your pardon, heavenly ones, let me say: A mortal sight more beautiful than a god. Allegorically, Simon the high priest is Christ, says Hugo; so that by the sun you understand the most brilliant divinity of Christ; by the moon his body transfused as it were with the splendor of his divinity, and indeed on the cross, though full in his days, and so bright with the rays of that same divinity, yet in a certain way suffering an eclipse as if from the shadow of death; by the star finally, the bright soul, which always fixed in the firmament of divinity by perpetual fruition shone forth even on the cross. Add, the star in the midst of a cloud, Christ the high priest on the cross, in the midst of those very darknesses, or his soul itself, shining with the brightness of divinity and the beauty of graces, but surrounded as it were with a body darkened and cloudy to the cross. The full moon in her days, the same shining forth in the very death of his passion, and as it were returning the splendors received from above, and reconciling us to God, as was once foreshadowed in Moses on Mount Sinai, his face indeed horned from the splendor, but covered with a veil, so that it could be seen by the people, which St. Bonaventura also accommodates to contemplative men. Finally, the sun also shining forth on the cross, and dissipating the clouds of our sins, which those darknesses were symbols of, blinding the unfaithful, and illuminating the believers, though it is permitted to behold and contemplate it in mind. Hence Simon, in Hebrew is the same as hearing, being heard, obeying; because Christ was obedient to the Father even unto the death of the cross; hence in turn he merited to be heard and answered by him for his reverence, Hebrews V. Otherwise Rabanus: Simon, he says, is interpreted, put away sorrow, from שם scham, that is, he put, and און on, that is, sorrow; or hear sorrow, from שמע scema, that is, hear, and און on, that is, sorrow; because Christ took away our sorrows from us and transferred them to himself, according to that of Isaiah LIII, 4: "Surely he hath borne our infirmities, and carried our sorrows." Wherefore Gregory IX, canonizing St. Francis, delivered a sermon to the people concerning the praises of the Saint, beginning his discourse thus: "As the morning star in the midst of a cloud, so did he shine forth in the temple of God," as testified by St. Bonaventure, in the Life of St. Francis, chapter XV, and Luke Wadding, in the Chronicle of the Minors. Let the priest, therefore, especially the pontiff, remember that he ought to be such in mind, word, and life, that he be as it were Lucifer, as the moon, nay rather as the sun shining in the temple of the Most High, and that as the sun not on earth, but in heaven with God and the angels he should converse, and be "as it were a certain god walking about on earth, and a holy angel in the flesh." Whence the Syriac: How comely in his going forth from the temple, when he appeared from beneath the veil as the morning star among the clouds, and as the moon in the days of Nisan (the first month, or paschal month, which corresponds partly to our March, partly to April), and as the sun shining forth upon the citadels, or courts, and great palaces. Tropologically the same Hugo says: The difference of doctors, or of any of the faithful, he says, signifies those to whom the Lord distributes diverse graces, "dividing to each one as He will," I Corinthians XII. In some indeed there shines as it were the "morning star," that is in the way of penance in the penitent, in the midst of a cloud, that is of a cloudy conscience. In others "as the full moon," that is in those making progress, who indeed have full justice, but not perfect, because there is no permanence there. In others it shines forth "as the sun," that is in the perfect, who both burn well and shine perfectly, they burn for themselves, and shine for others. John V: "John was a burning and shining lamp." Ecclesiasticus XXVII, 12: "A holy man in wisdom remaineth as the sun." Christ also was the morning star at His nativity. Revelation II, 26: "He that shall overcome, and shall keep my works unto the end, I will give him the morning star." This is the star which led the Magi even to Jesus in Bethlehem, Matthew II. Now this star had six rays, as indeed every other star has, by which it illuminated the whole Church. The first is the ray of humility, which it sent forth at the nativity: "For a little child is born to us," Isaiah IX; the second is the ray of lowliness, which it sent forth when He wished to be wrapped in vile swaddling clothes and to be laid in a manger, Luke II; the third is the ray of voluntary poverty; the fourth, of patience; the fifth of obedience; the sixth, of wisdom, which shone forth in His preaching. 8. AS A BOW SHINING AMONG THE CLOUDS OF GLORY, AND AS A FLOWER OF ROSES IN THE DAYS OF SPRING, AND AS LILIES WHICH ARE IN THE PASSAGE OF WATER, AND AS FRANKINCENSE SMELLING SWEET IN THE DAYS OF SUMMER. — Syriac: As a bow in the clouds, and as ears of grain of the field, and as the lily of the king (royal lily) in the fountains of waters, and as the trees of Lebanon in the days of the gathering of fruits; Vatablus: As a bow shining brightly upon clouds, as a flower of roses in the time of spring, and as lilies at the flowing waters, as a frankincense-bearing shoot in the time of summer. By clouds of glory he calls bright clouds, which the rainbow illuminates with its brightness, and to which it communicates its glory, that is its splendor and beauty. Whence the Greek Complutensian edition thus has it (the Roman: in the clouds, or among clouds and mists, as our translator renders it), that is as a bow illuminating the clouds of glory, that is glorious and splendid in brightness. From stars, moon and sun he descends to the rainbow, and compares Simon to it; for the brightness of the rainbow and its three-colored beauty is admirable, as I have shown to many, chapter XLIII, 12. From the rainbow he descends to the most fragrant and most beautiful flowers, namely roses and lilies, which are "in the passage of water," that is which are situated at flowing waters, and are watered, nourished and flourish by them; for lilies, since they are dry and hot, love waters and thirst for them. See what I have said concerning lilies, Hosea, chapter XIV verse 3. From flowers he passes to aromatics, namely to frankincense; by "frankincense" here understand not the aroma, but the tree which produces the aroma of frankincense; for in Greek it is, ὡς βλαστὸς λιβάνου, that is as a shoot, or sprout, of frankincense, or frankincense-bearing, as Vatablus translates it. He adds "in the days of summer"; for in summer, struck by the heat of the sun, this little frankincense-bearing shrub exhales a sweeter vapor and odor than at any other time, as the sun draws it forth, which happens especially about the rising of the dog-star, says Pliny, book XII chapter XIV. These similitudes signify that Simon was first in himself wonderfully comely, and composed in manners; secondly, that he was venerable and lovable to the people; thirdly, that he dispelled the vices of the people by his teaching with light, and by the odor of his holy life and example. Note on "as a flower of roses in the days of spring." For in spring indeed the rose exhales a wonderful fragrance, on account of the warmth of spring. Whence the rose makes spring pleasant, comely, fragrant, so that, as the Poet says, the most beautiful year turns; for the rose is the purple of spring. Allegorically, this flower is Christ, our Nazarene, altogether blooming, who in a certain flower more beautiful in spring suffering, "flourished in the color of shed blood," says St. Ambrose, book On the Holy Spirit, chapter V. And so in that crown of thorns spreading himself to the cross like a rose, and drenching himself with his own blood, he shone and gleamed wonderfully, and once his type burned in the midst of the bush with flame, Exodus III. Again "he flourished;" because when cut down on the cross he seemed to have withered, he blushed more elegantly, as a royal flower, and flourishing anew unto the perpetuity of the kingdom he bloomed. Hear St. Ambrose, in the place already cited, treating that passage concerning Christ, Isaiah XI, 1: And a flower shall come up from the root of him: "A flower, he says, cut down preserves its fragrance, and crushed accumulates it, nor does it lose it when torn away: thus also the Lord Jesus, a royal virgin flower, on that cross of torture neither crushed did he wither, nor torn away did he vanish; but cut down by that lance's piercing, he truly flourished more beautifully in the color of shed blood, not knowing how to die, dead he exhales the gift of eternal life." Indeed even the very thorns reddened with blood, no longer thorns, but sweetly reddened roses, or carnation flowers, the Spanish Poet most excellently said, says our James Pintus On Christ Crucified, book IV, title IV, place 1, number 15. Tropologically the rose denotes purity, modesty, charity, mortification (for the rose is surrounded by thorns, and is born among them), which wonderfully adorn the faithful, especially priests. See what I have said concerning the rose and rosy Saints, Acts chapter XII, verse 13. To which add St. Elizabeth, Queen of Portugal, who flourished in the year of the Lord 1300 (from whom all the kings of Portugal and modern Spain descend in a direct genealogical line, number 14), whom recently on account of her outstanding sanctity Urban VIII inscribed in the catalogue of saints, since she was profuse in almsgiving, and therefore accused before her husband King Dionysius, that she was squandering the wealth of the kingdom, and on a certain day she met the king with her bosom full of coins to be distributed to the poor, and the king asked: What do you carry in your bosom? she answered: "I carry roses," and opening her bosom showed roses to the king; assuredly God, to conceal the queen's piety, had turned the coins into roses; but the king departing the roses returned to coins, which she herself distributed to the poor: thus her Life has it. Appropriately, for the rose by its whiteness is a symbol of integrity, equally as by its redness of charity and beneficence, especially because the rose is medicinal and beneficial, and serves in many electuaries. Wherefore Rabanus: "What, he says, by flowers of roses in the days of spring, is not the blood of Martyrs expressed in the greenness of the nascent Church? because then especially holy preachers were slaughtered for the doctrine of evangelical faith: and what by lilies, if not the order of the chaste and virgins, who in the passage of fleeting time castrated themselves for the love of God?" 9. AS FIRE SHINING FORTH (when by night the flame gleams and raises itself on high, says Palacius) AND FRANKINCENSE BURNING IN FIRE. — The Greeks join fire with frankincense in this way: As fire and frankincense in a censer. Here frankincense is taken for an aromatic, not for a tree; whence the Syrian: As the odor of frankincense upon censers. For Simon is compared to shining fire, and to frankincense burning in it, which two things joined together both by splendor, and heat, and odor refresh those standing by; in a similar manner Simon the high priest excelled by the splendor of wisdom, and the heat and sweetness of devotion most pleasing to God, like frankincense. Thus Rabanus: "In frankincense, he says, pure prayer is expressed, which smells sweet in the days of summer; because its odor is scattered in the brightness of faith, and burns in the fire of love; for although the odor of frankincense by itself smells well, yet applied to fire it smells more strongly: thus also pure prayer, although by itself it be pleasing to God, yet if it persevere with the fire of passions applied in love, it will smell more pleasing before the eyes of God." Roses especially denote modesty, lilies chastity, frankincense prayer, fire charity, which are the primary gifts and virtues of Simon, that is of a priest, especially a Prelate and Pontiff, according to what is said of Onias III, the great-nephew of this Simon, in II Maccabees XV, 12, that Judas Maccabaeus saw: "Onias, who had been the high priest, a good and benign man, modest in appearance, virtuous in conduct, and eloquent in speech, and who from his youth had been exercised in virtues, stretching forth his hands, praying for all the people of the Jews." For this reason the priest offers frankincense to God in sacred rites, and at the same time prays: "Let my prayer be set forth as incense in thy sight, O Lord." For the priest ought to be a man of prayer, and therein so strong and powerful that, as it were a mediator between God and the people, he may intervene, and bind, as it were, the hands of an angry God, and reconcile Him to the people; as Aaron, offering incense, stopped the plague of fire raging upon the people, Numbers XVI, 47. Most excellently did D. Avila recently say: "Let the priest be as another Moses resisting the wrath of God, and as another Aaron stopping the plague of God. Let him therefore abound in the gift of prayer, not from himself, but from the breathing of the Holy Spirit, let him beseech for all the people with groanings that cannot be uttered, as Christ did on the cross, Hebrews V, 7. Let him therefore put on the groanings and ardors of Christ. Most excellently moreover does Blessed Gregory of Nyssa, in the tract On the Aim of the Christian, say: "We ought, he says, to apply ourselves more to prayer, since this is as it were a certain leader of the choir of virtues, and through sacred and spiritual holiness, and an ineffable affection, it joins to God him who perseveres in prayer; he who burns with desire finds no satiety of prayer, but is rather always seized by appetite for good things, according to what is said: They that eat me, shall yet hunger; and they that drink me, shall yet thirst; and elsewhere: Thou hast given gladness in my heart, Psalm IV, 7. And the Lord, Luke XVII, 21: The kingdom of heaven is within you, called the kingdom the joy implanted from above in souls through the spirit: which is the earnest of eternal joy, which the souls of the Saints shall then enjoy." 10. AS A SOLID VESSEL OF GOLD, ADORNED WITH EVERY PRECIOUS STONE. — The Syriac: As a torque of gold (made of gold) beautifully variegated, and adorned with precious stones; Vatablus: As a solid vessel of gold, decorated with every kind of glory. He alludes to the Rational of the high priest, which consisted of gold and twelve precious gems, representing as many virtues of the high priest, concerning which I have said much in Exodus XXVIII, 17, therefore I shall add nothing further here. Mystically Rabanus: "In gold, he says, the splendor of wisdom, in precious stones the beauty of virtues is expressed: when therefore sacred virtues are mingled with the brightness of wisdom, the vessel of the soul having these is shown to be most precious." 11. AS AN OLIVE TREE SPROUTING, AND A CYPRESS EXALTING ITSELF IN HEIGHT, IN RECEIVING THE ROBE OF GLORY, AND BEING CLOTHED IN THE CONSUMMATION OF VIRTUE. — The Syriac: As a fair olive, whose branches are great, and as a tree of ointment full (abounding; the Arabic, enveloped) in branches, in receiving the garments of holiness (holy), and in clothing himself in the vestments of glory. He compares Simon here, after many other things, to the olive and cypress, just as he compared wisdom to the same, cap. XXIV, vers. 17 and 19, so as to show that wisdom and the wise man, such as Simon was, embrace in themselves all the value and all the beauty of all things, namely that he contains in himself all that which is precious and beautiful in the heavens, equally as on the earth, namely in trees, flowers, aromatics, gems, metals, etc. He compares him therefore here to the olive, both because the olive is a tree fair in foliage and fertile in fruits; for it produces olives from which oil is made, which is at once light, food and medicine; for it provides light in a lamp, feeds the hungry, heals wounds and diseases, as St. Bernard says, serm. 45 in Cant., in that passage: Thy name is as oil poured out. Simon provided all these things to the people, and any wise and holy man does likewise. Whence for olive sprouting, in Greek it is, ἀναθάλλουσα καρπούς, that is, germinating fruits. Again he compares Simon clothed in pontifical vestments, walking gravely and decorously in the temple, to the cypress, both on account of the height of mind (for the cypress raises its summit most loftily), and on account of appearance; for the cypress is clothed with its foliage arranged in such apt order so decorously that it represents the appearance of a human head excellently combed and arranged. Whence the Greek texts have: As a fair olive, or beautiful, germinating fruits, and as a cypress exalted in the clouds, or even to the clouds; the Zurich Bible: As an elegant and fruitful olive, as a cypress tall even to the clouds, when he took the glorious garment, and when he was clothed with all magnificence, and in ascending the altar adorned the robe of holiness. Which Our author translates: In receiving the robe of glory, that is when he put on the pontifical vestments, which were glorious and magnificent, and indices of divinity: for the numen of God and divinity itself, in the name "Jehova" engraved on the golden plate, equally as in the Breastplate, and in all the rest of the ornament, the pontiff represented: "And being clothed in the consummation of virtue," that is when he was clothed in that perfect and consummated ornament, which was the index, symbol and proof of sacerdotal and pontifical virtue, that is power and authority. In Greek: When he clothed himself in the consummation of gloriation, that is in the consummated beauty and glory of the pontifical vestments. Thus concerning the vestment of Aaron he said cap. XLV, vers. 9: "He girded him with the girdle of glory, and crowned him with the vessels of virtue." Otherwise Palacius: Consummation of virtue, he says, is called the plate to which the most consummated virtue, that is the name of God "Jehova" was engraved. Rightly therefore the glorious pontiff Simon is compared to the cypress, because the cypress, that is cupressus or cypressus, is an elegant, straight, tall tree and always leafy and wrapped, and ending upward in a point and cone, especially if it be male (for the cypress is one male, another female). Whence by the Poet it is called cone-bearing and aerial. Thus Virgil: Aerial oaks or cone-bearing cypresses. And Martial, lib. II: Daphnae, planes and aerial cypresses. On the other hand because the cypress when cut never grows green again; hence by the Gentiles it was held to be funereal, and consecrated to the infernal regions, and from this it is called dark and ill-omened; because the dead as if wholly cut off do not revive, and from the dead nothing more is to be hoped. Thus Pliny, lib. XVI, cap. XXII. Hence also Ovid, lib. III Trist. eleg. 13: The dark cypress of funeral encircles me. Mystically, Rabanus: "In the olive," he says, "the light of faith and the affection of mercy are understood; but in the cypress truly the height of perfection and the most sweet odor of good will, which the Saints have." See what I have said concerning the symbols of the olive and cypress, chapter XXIV, verses 17 and 19. And Palacius: Simon, he says, was similar to the olive, which figures charity toward neighbors in oil; and to the cypress, which by its height and straightness shows contemplation and charity toward God directed toward heaven. The pontiff has a mirror, in which he may see what kind of person he ought to show himself to be, namely as benign and pure as are Lucifer, the moon, the sun, as pure in themselves, as benign toward us; now as the rainbow admonishes God of his covenant, lest he destroy the earth with a flood, so the Pontiff should be so holy that he admonish God lest he condemn sinners to the punishments of hell; thirdly, as roses, lilies, and the tree of Sheba are so fragrant, so the Pontiff should be a good odor of Christ; fourthly, as fire burns and purifies, so the zeal of the Pontiff should burn and drive away filth; fifthly, as incense smells in fire, so he in persecution; sixthly, let him be a golden vessel in charity, solid in humility, adorned with all gems, namely with all virtues; seventhly, let him be olive in mercy, cypress in the elevation of mind. Symbolically note here that eminent Saints are compared to the olive, because they excelled in the oil of piety and mercy. Whence also some after death exude oil, because in life they were devoted beyond others to works of piety and charity, of which oil is the symbol. Thus oil exudes from the body of St. Nicholas, St. Catherine, St. Walburga. Concerning which matter hear Philip, Bishop of Eichstätt, in the Life of St. Willibald, first Bishop of Eichstätt, chapter XXXIV: "And therefore the flowing forth of sacred oil from the bodies of Saints, displaying the fullness of overflowing mercy and the abundance of visceral piety, and the soothing quality of mildness, figures forth; for those Saints were, who have the source of the emanation of sacred oil, most merciful and most pious in life, and therefore having obtained mercy through signs of mercy and piety, they become known to men after death in a praiseworthy manner. Thus the Blessed Walburga, a virgin, as an olive fruitful in the house of the Lord, and as an olive beautiful in the fields of the Church, through oil poured forth enlarged her name. For by the stream of her sacred emanation, knowledge of her sanctity was derived to the ends of the earth, with the oil of mercy and piety illuminating the blind, spiritually and bodily feeding the hungry in goods, on account of the affection of holy desire, and healing those wounded in body and comforting the contrite in heart." 12. IN THE ASCENT OF THE HOLY ALTAR, HE GAVE GLORY TO THE GARMENT OF HOLINESS. — The Syriac: In his going forth to receive praise with the beauty of the virtue of the sanctuary, that is in clothing himself with those things which bore honor and glory, whether they be vestments or ornaments. Note the ascent; for the altar was elevated, whence it was necessary to ascend to it. Whence "the altar is called as it were a high altar: ara, because victims burn in it," says St. Isidore, book XV of the Origins, chapter IV. In Greek, ἐδόξασεν περιβολὴν ἁγιάσματος. Which first you translate with the Complutensians, he glorified the circuit of holiness, that is he glorified the circuit of the sanctuary, as if to say the Pontiff girded with pontifical magnificence adorned and glorified the whole circuit of the temple. Secondly, περιβολή signifies not only circuit, but also garment. Whence better you translate with the Romans: In the ascent of the holy altar he gave glory to the garment of holiness; Zurich: He adorned the garment of holiness; others: He glorified the most sacred garment, as if to say Simon the pontiff by his gravity and holiness glorified the pontifical vestment, and the priesthood itself, so much so that he himself honored and adorned the pontificate rather than was adorned by it. Our author seems to have wished the same thing when he translated: He gave glory a garment of holiness, that is to say, He gave a garment of holiness to be glory, that is, He made him glorious, adorned and glorified him by the dignity and majesty of his person; for thus indeed grave kings and princes, adorned with morals and composed in all things, ornament royal vestments more than they are ornamented by them. That saying of the Emperor Alexander Severus is well known: "Imperial majesty consists in virtue, not in bodily adornment." And that of Alfonso, king of Aragon, in Panormitanus, book I Of his deeds: "I prefer to excel my men in morals and authority than in diadem and purple." For those who are unworthy are adorned with purple, are, as is commonly said, apes in purple, to whom that saying of St. Jerome from Cicero applies: "Caesar, while he exalted the unworthy, did not honor them, but defiled the ornaments themselves." Our Latin version could nevertheless be taken thus simply, that is to say, Simon "gave glory a garment of holiness," that is, Simon was splendid and glorious in a garment of holiness, both internal and external. Whence Vatable translated: "He was distinguished by a garment of holiness." For Simon's holiness, gravity, and internal composition of morals adorned that holy composition and external ornament of pontifical vestments, inasmuch as it was a certain signification and representation of internal holiness, as I said at Exodus XXVIII, 30. From which let priests learn to adorn themselves with those holy virtues and morals which the Order itself and the habit require and prefer, and that they ornament the priesthood with them and commend it to the people rather than be ornamented and adorned by it. Whence Rabanus: "In ascending the altar," he says, "he will give a garment of holiness, who rightly keeps the rights of his priesthood, so that he may rightly teach his subjects and pour forth prayers for them daily to God." Thus St. Paul, Ephesians III, 6, and II Corinthians IV, 6, says that he illuminated the Gospel, because by his admirable doctrine and life he rendered it more lucid, more splendid and more illustrious. 13 and 14. AND IN RECEIVING INDEED THE PARTS (he reads μέρη, that is, parts, now they read μέλη, that is, members) FROM THE HAND OF THE PRIESTS, AND HE HIMSELF STANDING BESIDE THE ALTAR (in Greek, παρ᾽ ἐσχάρᾳ βωμοῦ, that is, beside the hearth of the altar). AND AROUND HIM A CROWN OF BRETHREN: AS A PLANTING OF CEDARS (Complutensian, κέδρων, that is, of cedars) IN MOUNT LIBANUS, SO AROUND HIM THEY STOOD AS BRANCHES OF THE PALM, AND ALL THE SONS OF AARON IN THEIR GLORY. — Thus the Roman Bible punctuates these passages, although Jansenius and others punctuate otherwise. The sense is, that is to say, When Simon the pontiff received "parts," in Greek μέλη, that is, members of the sacrificed animals to be offered and placed upon the altar of holocausts, so that in it they might be burned to God; then he himself was standing around the altar as a priest and pontiff about to sacrifice to God for the whole people: "And around him," that is, encircling, crowning and adorning him was "a crown of brethren," namely of lesser pontiffs, priests and Levites, as it were deacons, who all served him, and adorned and honored him; just as a tall cedar in Libanus has around it plants of smaller cedars, by which it is adorned and decorated; and just as a palm, raising its top on high, is surrounded on all sides by branches sprung from the same trunk, and is encircled as with a crown, which branches finally insert themselves into the palm and coalesce with it into one tree; so it comes about that the palm externally is entirely knotted: so likewise Simon, eminent above the other ministers of God, was encircled around him in a circle by those who with him made one clergy and one priesthood; but in such a way that they received all their splendor and glory from Simon. Note: These sacrifices were performed daily by the lesser priests; on the more solemn feasts, however, especially on the feast of Expiation, they were performed by the High Priest himself, entering and purifying the Holy of Holies, Leviticus XVI; and then, surrounded by this crown of priests, he displayed great magnificence of the pontificate, by which he stirred the people to devotion and reverence for himself, and more for God. The Roman Pontiff does the same in antitype, who, when he solemnly celebrates on the feast of Easter and of SS. Peter and Paul in their basilica, is surrounded on all sides by Cardinals in purple, Bishops in mitres, priests, deacons, subdeacons, acolytes, and other altar ministers adorned in sacred vestments, standing and ministering in beautiful order, modesty, reverence, and piety. There also stand about the legates of Emperors, Kings and Princes: finally the whole people in such great numbers that sometimes the basilica, although most capacious, scarcely contains them. Finally the apparatus of persons, the majesty of sacred things, the symphony of musicians, etc., represent the joys of the heavenly paradise; in which nine choirs of Angels jubilate in order before God, and all the assemblies of Patriarchs, Prophets, Apostles, Martyrs, Virgins, Religious and Confessors. Thus of St. Basil writes his intimate friend St. Gregory of Nazianzus, oration 20, which is On the Praises of St. Basil, that when the Emperor Valens, an Arian, hostile to St. Basil, came to the Church on the feast of Epiphany in order to cast him out from there, he saw St. Basil, surrounded by his Clergy, performing sacred rites with such majesty and piety, that he suffered vertigo and nearly fell into a swoon. But hear St. Gregory recounting the deed: "For when he had entered within, and his ears were struck by the singing of psalms no less than by a certain thunder, and he saw the sea of the people, and the whole order and harmony, which was both in the sanctuary and near the sanctuary, rather angelic than human; and him indeed standing before the people with upright body, such as Scripture describes Samuel, moving neither in body, nor in eyes, nor in mind as if nothing new had happened, in any direction, but fixed, so to speak, to God and the altar; and those by whom he was surrounded, standing with a certain fear and reverence: these things, I say, as soon as he perceived them (for he had never seen anything like it), he suffered something human, and was wholly filled with vertigo of the eyes and darkness. And this was still obscure and unknown to many. But when the gifts, which he himself had made, were to be offered to the divine table, and no one, as custom required, would take them together (since it was not sufficiently clear whether Basil would accept them); then indeed he manifestly showed himself affected: for thus he began to totter, so that, unless someone from the ministers of the sanctuary had held him up with a supporting hand, he would surely have fallen miserably and sorrowfully." St. Ambrose was the rival and follower of St. Basil, who therefore, when the Emperor Theodosius stood within the rails after the Offertory in the temple, inquired through a Deacon why he remained there; and when he answered: That I may see the sacred mysteries being performed; again sending the Deacon to him, he announced to him that he should recognize his place: for the place in which he stood was designated for priests surrounding the Pontiff; and he added: "Purple makes an emperor, not a priest at all." Theodosius, having revered the majesty of so great a prelate, obeyed; and transferred himself outside the rails to the place of the laity and the people. Mystically Rabanus: "It is good," he says, "that he who is first in order should be chief in good works and learning of doctrine. Then let his brothers surround him, that is, imitate him: for we can understand brothers here as presbyters, deacons and other men of lesser order, who should follow the pious example of a good shepherd, and before the whole synagogue of Israel, that is the multitude of believers, worthily perform the office of their order, so that from this all may be provoked to praise almighty God; for thus Truth itself in the Gospel commanded, saying: So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven," Matthew V. 15, 16 and 17. AND THE OFFERING OF THE LORD WAS IN THEIR HANDS, BEFORE ALL THE CONGREGATION OF ISRAEL: AND PERFORMING THE CONSUMMATION AT THE ALTAR, TO AMPLIFY THE OFFERING OF THE MOST HIGH KING HE STRETCHED FORTH HIS HAND IN A LIBATION, AND POURED OUT OF THE BLOOD OF THE GRAPE. HE POURED OUT A DIVINE ODOUR AT THE FOUNDATION OF THE ALTAR TO THE MOST HIGH PRINCE. — The Syriac: With all the sons of Aaron surrounding him as equals and brothers in his own honour, holding the offerings in their hands before all the people of Israel, until they completed (another codex has, he completed, namely Simon the High Priest) to minister at the altar, and to minister in the joy of holiness; he stretched forth his hand to the pitcher, and took its wine, and poured it out upon the side of the altar in an odour of good pleasure. For performing the consummation, in Greek it is, συντελεῖν λειτουργών, that is, performing and accomplishing the consummation of the ministry; that is, performing the office of the priesthood when perfected and consummated, or executing the final parts of the sacrifice, and perfecting the sacrifice: for the final part was the libation of the blood of the grape, that is the pouring out of wine upon the pavement of the altar: for by this pouring out the wine was consumed in honour of God, and therefore it was reckoned to be offered and sacrificed to him. Otherwise Palacius: for he himself understands by "consummation" a holocaust; for this, because the whole was burned, hence it was a perfect and consummated sacrifice. He shows in the preceding verses the beauty of the crown of the priests standing around the High Priest, now he declares their work and ministry, as if to say: The priests standing around the High Priest have the offering in their hands which they deliver to the High Priest, so that he may offer it to God. Then the High Priest, about to consummate the sacrifice, and about to impose the final hand, so that he may add greater glory to the offering of God most high, extends his hand to the phial full of wine, which pouring out upon the pavement of the altar he offers it to him, that is, he pours it out and offers it to God most high, according to that which was ordained in Numbers XXVIII, 7: "Wine for a libation thou shalt offer in an odour of sweetness;" in Greek, ὀσμὴν εὐωδίας, which words Sirach likewise uses in the Greek here. But our author translates it a divine odour; both because it was most sweet and excellent, as being of the best and most fragrant wine: for the best things are God's, and therefore are called divine; and because it was dedicated and consecrated to God; and finally because just as in the victims, so also in the libation they placed incense; which he calls "divine" because by the common usage of the gentiles it is offered and burned to none but God, as I said in Leviticus II, 2. Hear concerning immolation and libation from St. Isidore, book VI of the Origins, chapter XIX: "Immolation is so called because the victim placed upon the mola of the altar (others derive it from mola salsa, that is flour sprinkled with salt upon the head of the victim), whence also immolation is the slaying after the immolation. Now however the immolation of bread and cup is fitting: but libation is the pouring out of the cup only. Hence that saying: And he poured out of the blood of the grape. So also the Poet, in the Aeneid VII: Now, he says, pour out the cups to Jupiter. For to pour out is properly to pour forth, and the name is taken from Liber, who discovered the use of wine in Greece." Sirach speaks of the magnificence of the sacrifices of Simon, as if recent, which he himself beheld with his own eyes, and whose grateful memory remains with all. Allegorically, Rabanus: "The consummated offering is offered," he says, "to the most high King, when the body of Christ is offered on the sacred altar to God the ruler of all, where also a libation is made with the blood of the grape, when the blood of the Redeemer is exhibited in the chalice: which is to be poured out at the foundation of the altar, that is, all is to be done in commemoration of our Redeemer; for he is the foundation, which bears the whole building of the Church. The odour of whose offering is most sweet to the most high Prince, because it is pleasing and most acceptable to God the Father almighty." Finally, the blood of Christ is excellently represented by the blood of the grape: for this is wine not white, but very red, which has the colour of blood: and the Palestinians have red wine, not white. See Delrio, adage 52. 18. THEN THE SONS OF AARON CRIED OUT WITH THE SOUNDING TRUMPETS, AND MADE A GREAT VOICE TO BE HEARD IN REMEMBRANCE BEFORE GOD. — The Syriac: A strong voice for blessing before all the people. For God had commanded Moses, Num. X, to make two beaten trumpets of silver, with which the sons of Aaron should sound them at feasts in the time of sacrifice. For in verse 10, he says: "If at any time you shall have a feast, and solemn days and the first days of months, you shall sound the trumpets over the holocausts and the peace offerings, that they may be a remembrance of you before your God;" that is, by this jubilation you may testify that you are mindful of God, to whom you jubilate, and conversely and rather that God, provoked by this your devotion and alacrity of spirit, may remember you, may hear your prayers and vows, and may be propitious and beneficent to you. This same thing Sirach calls: "In remembrance before the Lord," that is, that God, stirred by this sounding of your trumpets, may be mindful of you and may do good to you. Whence the Zurich Bible translates: To utter a great voice for the sake of commendation, by which they commend themselves to God: Vatablus: for the sake of celebration, by which they praise and celebrate God. Moreover, David and Solomon added many other trumpets to these two, and delivered them to the priests to sound at the time of immolation, when the Levites resounded with cymbals, harps and psalteries. This is indeed what is said in II Paralipomenon V, 12, in the dedication of Solomon's temple: "Both the Levites and the singers, etc., clothed in fine linen, with cymbals and psalteries and harps made a sound together, standing at the east side of the altar, and with them one hundred and twenty priests sounding with trumpets. Therefore all together both with trumpets and voice and cymbals and organs, and with various kinds of musicians playing in concert, and lifting up the voice on high, the sound was heard far off; so that when they had begun to praise the Lord, and to say: Give praise to the Lord, for he is good, for his mercy endureth for ever; the house of God was filled with a cloud." Thus in antitype by far the more excellent reason and right in the sacrifice of the Mass at the time of the Offertory and Consecration do singers and musicians resound with voices and organs. Hear St. Isidore, lib. I De Offic. Eccles. cap. XIV: "The Offertories, he says, which are sung in honor of sacrifices, are a proof from the Ecclesiastical book that the ancients were accustomed to sing when victims were immolated. Then the sons of Aaron cried out, he says, with trumpets. Not otherwise even now in the sound of the trumpet, that is in the voice of preaching, in song we kindle, and at the same time with heart and deed proclaiming praises to the Lord, we jubilate, in that true sacrifice, by whose blood the world was saved." Wherefore not only singers, but also Angels with the greatest reverence stand around the altar then, and jubilate to God with a voice in harmony. Hear St. Chrysostom, lib. VI De Sacerdotio: "At that time both Angels stand by the priest, and the whole order of heavenly powers raises up cries, and the place near the altar is surrounded by choirs of Angels in honor of him who is immolated." I have recounted many examples of Angels ministering to the sacrifice of the Mass, Num. IV, 49; and St. Gregory, lib. IV Dialog. cap. LVIII: "Who, he says, of the faithful could have doubt that at the very hour of immolation the heavens are opened at the voice of the priest, in that mystery of Jesus Christ the choirs of Angels are present, the highest things are joined with the lowest, earthly things are united with heavenly, and one is made from visible and invisible things." Allegorically, Rabanus: "The sons of Aaron, he says, are the priests of Christ and ministers of the divine altar: these lift up voices in beaten trumpets, that is they exhibit preaching of the doctrine perfected through passion in remembrance before the Lord. Moreover beaten trumpets are aptly said, because the faithful beaten with various sufferings, God granting, make progress, and grow so much the more as they are struck more repeatedly by the hard blows of the hammer. For the hammer is the devil, of whom the Prophet says: The hammer of the whole earth is broken," Jerem. L. 19. THEN ALL THE PEOPLE TOGETHER MADE HASTE, AND FELL UPON THEIR FACES UPON THE GROUND, TO ADORE THE LORD THEIR GOD, AND TO GIVE PRAYERS TO ALMIGHTY GOD THE MOST HIGH. — The Syriac: and they gave in confession (in praise and thanksgiving) their voice, and they were delighted together in prayer, that is to say: Stirred by the offering and the unanimous sound of the priests, the people, following them as it were their leaders, put on the spirit of devotion together, and falling prone to the ground adored God, and offered to him their prayers and vows. The same thing Nabuchodonosor commanded to be done in the dedication of the golden statue, Daniel III, 5 and 6. In a similar manner the whole Christian people once sang in harmony with the priests, responding: Amen, as St. Paul testifies, I Corinthians XIV, 16. Whence St. Jerome, Preface to the Epistle to the Galatians, book II: "In the likeness," he says, "of heavenly thunder Amen resounds." And Ausonius, in the Ephemeris: Harmonious songs which the skilled David celebrates. And strikes the air with responding voices Amen. Indeed, in many places of Germany on the feast of Easter and the Nativity of Christ, the whole people in the temple sings hymns to Christ being born and rising again, and resounds with jubilation, so as to testify to the joy and devotion of their souls. 20. AND THEY MAGNIFIED SINGING IN THEIR VOICES, AND IN THE GREAT HOUSE THE SOUND WAS INCREASED FULL OF SWEETNESS. — For they magnified singing in their voices, in Greek it is: and the singers praised in their voices. Whence it is clear that the word "singing" among us is not to be taken participially, nor attributed to the whole people, but nominally for singers, so that the sense is: "And the singers;" that is, says Jansenius, the Levites, whose office by the institution of David was to sing psalms and songs, the people being prostrate on the ground, "magnified," God "in their voices," that is they glorified him and set forth his praise amply and magnificently: and thus in that great building of the temple and courtyards, the sound was increased full of melody. First therefore the priests sounded the trumpet, then the people prostrated itself on the ground, and the singers performed their office. But while they were singing, what the people did he adds, saying: "And the people prayed," etc. For in the great house, in Greek it is: ἐν πλείστῳ οἴκῳ; for which some read: ἐν παντὶ οἴκῳ, that is in the whole house, that is to say: Because the house of God was spacious and covered with a vault, hence the sweet concert of musicians was increased in it; for vaulted arches, because they contain and reverberate voices, hence they increase the sound and sometimes produce an echo. The Complutensian edition reads: ἐν πλείστῳ τῆς, that is: in much, or manifold sound. Thus also Vatablus: The singers, he says, with their voices to render praises, so that a sweet song might be produced with abundant sound; others: And the singers of psalms praised with their voices, with manifold sound they sweetened the modes of songs. Thus also today when on solemn feasts there are many and numerous choirs of musicians, a wonderfully sonorous and harmonious melody and most sweet concert is produced from the harmonious modulation of so many voices. 21. AND THE PEOPLE PRAYED TO THE LORD THE MOST HIGH IN PRAYER UNTIL THE HONOR OF THE LORD WAS PERFECTED, AND THEY COMPLETED THEIR OFFICE. — These things pertain to verse 19, and complete it; for they signify that the people continued to adore God, as long as the priests and singers were celebrating God with sacrifices and psalms, that is to say: The people consenting to the priests and Levites, and as it were singing in harmony, continued to pray to God and to make supplication, until the honor was perfected, in Greek κόσμος, that is ornament; that is the adorned psalmody, sacrifices, ceremonies and worship of the Lord, namely until the priests and singers completed their "office," in Greek λειτουργίαν, that is the sacred ministry of offering and singing. Whence Vatablus translates: Meanwhile the people to supplicate the most high Lord, and to pour forth prayers before the merciful one, until his worship was completed, and the sacred ministries were performed. For it is the part of the people to obey the priests, and to follow them in the worship of God, so that thus both may act their parts in turn in worshipping God. Note here: The sacred worship is called κόσμος, that is ornament: first, because it was beautiful and becoming in itself; second, because it adorned the Church and God himself; third, κόσμος signifies the splendor and ornament of the priestly vestments, which the priests used, while they completed the sacred rites, by which they honored both the sacred things and God, to whom they made the sacred offerings. Note, second, that they perfected: From this therefore let the laity learn not to depart from the temple, nor to cease from prayer and praise of God, until the priests have completed their sacrifices, psalmodies, sermons and teachings; for just as God requires perfect sacrifice and praise from the priests, so also from the people. 22. THEN DESCENDING, HE STRETCHED FORTH HIS HANDS OVER ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, TO GIVE GLORY TO GOD FROM HIS LIPS, AND TO GLORY IN HIS NAME. — The Greek Complutensian edition for "to give glory to God" reads διδόναι εὐλογίαν κυρίου, that is, to give the blessing of the Lord, with the people understood; for it seems that Sirach here signifies the blessing which the priest, after completing the sacrifice, imparted to the people, saying: "The Lord bless thee and keep thee," etc., Num. VI, 24. And thus Aaron blessed the people after celebrating his first offerings, Levit. IX, 23. But the Greek text corrected at Rome, Vatablus, the Zurich edition and others read κυρίῳ for κυρίου, that is, to the Lord, in the dative; whence they translate: To give blessing to the Lord, that is, to bless, praise and glorify the Lord; which Our text clearly translates: To give glory to God. For the priest, blessing the people, at the same time blessed God; because from God as the giver of all good, whose magnificence and beneficence he celebrated, he prayed for all grace and every good to the people: by which prayer he certainly signified and declared that God is the fountain of all good, which indeed is to bless and praise God, and "to glory in his name," because he assigned to God the praise and glory of all good. Whence Vatablus translates: Then when he had descended, he stretched forth his hands to the whole assembly of the Israelites, rendering praises to the Lord with his lips, and glorying in his name. He alludes to the deed of Solomon, who in the dedication of his temple, after completing the sacrifices, thus blessed both God and the people: "Blessed be the Lord who hath given rest to his people Israel, etc. May the Lord our God be with you, etc. May our heart also be perfect with the Lord our God," etc., III Reg. VIII, 56. Jonathan and Nehemias the priests did similarly in the sacrifices which they offered in the purification of the temple, in which a new fire was sent by God from heaven upon the victims, II Machab. I, 23: "But the priests," he says, "made prayer while the sacrifice was being completed, Jonathan beginning, and the others responding. And the prayer of Nehemias was in this manner: 'Lord God, creator of all things, terrible and strong, just and merciful, who alone art good king, alone excellent, alone just and almighty, and eternal, who didst make the chosen fathers, and didst sanctify them, accept the sacrifice for all thy people Israel, and keep thy portion, and sanctify it,' etc. Where thou clearly seest that the priests blessed God, as well as the people: praising God, and congratulating him upon his attributes; the people, by imploring and requesting good things for them from God. Therefore the priest did both, and both belonged to him by his office. Whence Palacius: The blessing of Solomon, he says, III Reg. VIII, was to exalt God, and to show him faithful in his promises, and to obtain happy things for the people from God, at the same time praising the divine power, which could do all things that it willed. In that manner Simon acted; for turning to the congregation, which stood intent in the courts, he stretched forth his hands to heaven, giving glory to God with his lips, and exulting in his name, because he had received such great benefits from him. Then turning to the altar, he again poured forth prayer before the Lord for the happiness of Israel, showing that happiness depends on God. Therefore the High Priest, blessing the people, raised his hand upward; then he lowered it downward, thence he moved it from left to right, describing the form of a cross, as Jansenius, Palacius and others say. See the things said at cap. XXXVI, vers. 19; but the people, bending their knees, received the blessing of the High Priest, as we see done now at Rome, when the Pope solemnly blesses the people, especially on the feast of the Ascension of Christ, so as to imitate his blessing, concerning which I have said more at Actor. I, 9. 23. AND HE REPEATED HIS PRAYER, WISHING TO SHOW FORTH THE POWER OF GOD, — supply, to be acknowledged and commended by himself, that is to say, Simon the High Priest, on account of his devotion, both his own and that of the people, raising his hands again in blessing, blessed both God and the people, so that by this blessing, exulting, he might show forth and publicly celebrate the power of God, namely first, God's power, holiness and magnificence; secondly, God's faithfulness and goodness, by which He continually bestowed so many benefits upon Israel; thirdly, this "power" can be understood as the efficacy of the blessing which the High Priest gave to the people, that is to say, Simon repeated his blessing so that he might show it to be efficacious and truly to be fulfilled; because in the name and by the command of God promising to ratify it and truly to bestow it, he imparted it to the people, Num. VI, 24. Whence the Greek for power have εὐλογίαν, that is blessing, beneficence, grace. For "repeated" the Interpreter reads ἐδευτέρωσεν, in the singular; now the Complutensian and some others read in the plural, that is they repeated, namely the Israelites. Again for "to show forth" Our text reads ἐπιδεῖξαι; now the Complutensian and others read ἐπιδέξασθαι, that is to receive; whence they explain this verse of the people, not of the High Priest, and thus translate: And they repeated adoration, so that they might receive the blessing from the Most High; the Zurich Bible: Then again prayers were repeated to obtain the benignity of the Most High; Vatable, to obtain grace from the Most High. Which words signify, says Jansenius, the people who previously at the time of the sacrifice had once prostrated themselves to the ground, as was said in verse 19, the sacrifice being completed, when Simon the High Priest was about to bless them, again prostrated themselves in adoring God, so that they might receive the blessing not so much from the Priest as from God the Most High, as the Priest was beseeching for them, saying: "The Lord bless thee." Whence also in our version in the word "repeated" the name "people" can be supplied, and the name "prayer" can be understood as adoration, as the Greek has it, so that the sense is: And the people, the priest blessing them, repeated their adoration, wishing to show forth the power of God, namely to be acknowledged by themselves. But it is more fitting to refer these things to the High Priest, as is evident from the conjunction "and," which connects these immediately with the preceding things; but the preceding things pertain to Simon the High Priest, not to the people. It is added that the corrected Greek reads in the singular plainly in the same way as Our text reads; for they have: And he repeated in adoration, that is he repeated adoration, to show forth the blessing from the Most High, that is to say, Simon adored God, so that he might show that he blesses the people, not in his own name and power, but in God's, whose aid he was imploring by adoring, so that He might make His blessing efficacious and bring it into effect. For all this praise pertains to Simon. Morally, learn here that the blessing of the High Priests as well as of the Patriarchs was efficacious and had great power; and this from the institution and promise of God, who blessed the people through the High Priest, Num. VI, 24; and therefore the people on bended knees eagerly and reverently received it. More efficacious is the blessing of Christian Priests, inasmuch as it is made in the name, merits and power of Christ, from whom all grace toward men flows forth. See what is said cap. III, 11, and Num. VI. 24. AND NOW PRAY TO THE GOD OF ALL, WHO HATH DONE GREAT THINGS IN ALL THE EARTH, WHO HATH INCREASED OUR DAYS FROM THE WOMB OF OUR MOTHER, AND HATH DEALT WITH US ACCORDING TO HIS MERCY. — Thus the Roman and Greek texts. Therefore many read wrongly in place of And now pray: And he prayed more. For pray in Greek is εὐλογήσατε, that is, bless; for the first part of prayer ought to be the blessing of God, that is, praise and thanksgiving, so that through it, conciliating God's benevolence to us, we may beg and obtain new grace from him, as I showed in 1 Timothy II, 2. Whence Vatablus translates: Now also render praises to the God of all things, to God magnificent in all things, who hath given us to increase in days from the womb, and hath dealt with us according to his mercy. It is the conclusion of the chapter and of the whole book: for after recounting the blessing of Simon the High Priest, he exhorts the people, following and imitating their High Priest, to bless God in adoration, that is, to praise him and give him thanks; and that for a threefold title and reason: the first is general, because God "hath done great things in all the earth;" therefore by all the inhabitants of the earth with thanksgiving he is to be praised and celebrated; the second is special, because God "hath increased our days from the womb of our mother," namely because God hath preserved and prolonged our days and years of life from birth until now, so that some unto thirty, some unto sixty, some unto seventy years, God granting, have lived healthy, joyful, faithful and fortunate: understand under life all things not only necessary for life, but also useful and convenient, both corporeal and spiritual, which God procured for all, but especially for his faithful ones, namely the Jews, in that age with singular care and providence, as a most provident and beneficent father; for God holds special care and solicitude for his own from the womb through the whole of life, even unto the last breath of life. Whence David: "In thee, saith he, am I cast from the womb," Psalm XXI, 11. And: "In thee have I been confirmed from the womb; thou art my protector from the womb of my mother," Psalm LXX, 6. And: "Thou hast received me from the womb of my mother;" Psalm CXXXVIII, 13. And Isaiah, chapter XLIV, 2: "The Lord etc., thy helper from the womb." And chapter XLVI, 3: "You who are borne from my womb, who are carried from my belly." And chapter XLIX, verse 5: "Forming me from the womb to be his servant." And verse 1: "The Lord hath called me from the womb, from the belly of my mother he hath been mindful of my name." And Jeremiah I, 5: "Before I formed thee in the womb, I knew thee, and before thou camest forth out of the womb, I sanctified thee." The third is, because he "hath dealt with us" not according to justice, by which he could justly repay our sins with punishments and evils, but "according to his mercy," so that he might dissemble our sins, and forgive them to the penitent; nay, he would not cease to bestow and repay his grace and all his beneficence, both temporal and especially spiritual, whether external or internal. 25 and 26. GIVE US GLADNESS OF HEART, AND LET THERE BE PEACE IN OUR DAYS IN ISRAEL FOR EVERLASTING DAYS. LET ISRAEL BELIEVE THAT GOD'S MERCY IS WITH US, THAT HE MAY DELIVER US IN HIS DAYS. — For gladness, as also the Greek codices corrected at Rome read, the Complutensian reads εἰρήνην, that is peace; the Zurich and others add, καὶ εὐφροσύνην, that is and joy, or gladness. For through everlasting days, in Greek it is, κατὰ τὰς ἡμέρας τοῦ αἰῶνος, that is through the days of the age. For believe, in Greek it is ἐμπιστῶσαι; which the Complutensian translates: That with faith he may show his mercy to us; the Roman: Making his mercy faithful with us. Our translator better renders it, believe; for ἐμπιστόω is the same as I believe, I give credence, as Budaeus teaches from Galen, Alexander of Aphrodisias and others in his Commentary on the Greek Language. Whence in II Paralipomenon XX, 20, the Septuagint translates: Believe in the Lord our God, and you shall be secure, as Our translator renders it. For in his days, in Greek it is αὐτοῦ, which with the Romans can be translated both as his, namely of Simon the High Priest, and as ours, as if to say, Let God deliver us from all evil throughout the whole time of the pontificate and life of Simon our High Priest, illustrious to God and men. The Complutensian and Vatable read ἡμῖν for ἡμῶν, that is ours. The Greek therefore corrected at Rome thus has it: Give us gladness of heart, and let there be peace in our days in Israel according to the days of the age, making his mercy faithful with us; and in his days (of Simon) deliver us; Vatable: May he fill us with gladness of mind, and grant peace in our times, that in Israel as in ancient ages, he may make firm the mercy which he has toward us, and deliver us in our times; others: Give us joy of heart, and let there be peace in our days in Israel according to the days of the age, that he may make his mercy faithful toward us, and in his days redeem us. Sirach imitates Simon the High Priest; wherefore, just as he concluded the sacrifices with a blessing, so also he himself concludes the book with a similar blessing, beseeching Israel for "gladness of heart," that is joy of mind; because in it consists the happiness of life both present and future, according to that which he said in chapter XXX, 23: "Gladness of heart, this is the life of man." Moreover, that Israel may obtain this gladness, he wishes for it perpetual peace for this end, that Israel, having experienced this constant beneficence of God toward itself, may more certainly believe, that is may persuade itself that God's mercy is perpetually present to it, so that it may faithfully believe in God and commit itself and all its things to him, and therefore in any difficulty may have recourse to it, and invoke it with sure confidence, and obtain all things which it asks from it, so that it may come to pass that it may deliver us from all evil in his days. This "his" can be referred either to God, as if to say, Let God deliver us "in his days," that is perpetual, in which namely he cares for, protects and governs Israel: or rather refer "his" to Israel, as if to say, God may deliver Israel in its days, that is, as long as Israel shall be Israel, namely as long as Israel shall be the Church and people of God. Thus Palacius: As Simon, he says, prayed for the happiness of the people; so the author prays: first, that God may give gladness of heart; wherefore he comprehends private happiness: for when I am glad in heart, I am happy; for Paul also says: "Rejoice" in the Lord always; again, I say, rejoice; secondly, that he may give peace in our days, and always: which is public happiness; for peace is the state of all goods; thirdly, he specially asks that Israel may believe that God's mercy is present to it; for if it believes this, as it ought, it will have deliverance from enemies, through all the days in which God shall live. Which God accomplished, not extinguishing the Jewish nation even unto Christ, through whom we are better delivered, truly free through all eternity. I speak of spiritual Jews: "For he is not a Jew, that is one outwardly; nor is that circumcision which is outward in the flesh: but he is a Jew that is one inwardly, and circumcision is of the heart in the spirit," Rom. II, 28. Whence the Syriac translator converts these three verses, namely 24, 25, 26, thus: And the people of the earth praised God, who wrought wonders in the earth, who created men from the womb of their mother, and governs them according to his will, to give us knowledge of heart, and let there be peace among them, and let mercy remain with Simon, and with his seed as the days of heaven, that is perpetually forever. Paul interprets differently; Dionysius the Carthusian understands τὸ credere nobiscum, etc., as if to say: Let God give peace to Israel, so that the children of Israel scattered here and there among the nations may perceive and believe that God is mercifully with him; and thus they may hasten to return to the land of Israel, so that "he may free them" (for thus Dionysius, Jansenius and others read in various places; but for eos, it should be read with the Romans and Greeks, nos) from captivity and servitude of all the nations and from every evil. Thus also Lyra. 27 and 28. TWO NATIONS HATH MY SOUL HATED (Syriac: In two nations my soul hath been grieved); BUT THERE IS NO THIRD NATION THAT I HATE: THEY THAT DWELL IN MOUNT SEIR, AND THE PHILISTINES, AND THE FOOLISH PEOPLE THAT DWELLETH IN SICHEM. — Sirach intersperses these things concerning three nations hostile to Israel, from love and zeal for Israel. For since he prayed for all good things for Israel and showed his singular affection toward him, praying that God protect him from enemies: now he consequently shows his hatred toward three hostile nations, because those nations were perpetually hostile to Israel; just as therefore he celebrated the faith and piety of Israel, so now he detests the infidelity, impiety and hostility of three nations. The Greek texts already have, for in mount Seir, in mount Samaria; but wrongly: for thus three nations would not be named here, but only two: for the Samaritans are the same as the Sichimites; for Sichem was the metropolis of the Samaritans after the city of Samaria was destroyed. See here again how the Latin Vulgate is more correct and superior to the Greek originals. For hated, the Greek is προσώχθισα; which the Complutensian renders: My soul was burdened; the Roman: My soul hateth; Vatablus: My spirit was hostile; others: My soul was offended. The same word is found in Psalm XCIV, 10, where it is said: "Forty years was I offended with that generation;" in Greek προσώχθισα, in Hebrew אקוט acut; which Aquila and Symmachus render, I bore with difficulty, I was offended, I loathed; the Chaldean, I rejected; St. Jerome, it displeased me; Vatablus, I quarreled, I contended, I bore with weariness. The sense therefore is, as if to say: I Sirach, just as I embrace with all the affection of my heart the faithful and pious Israelites, my fellow citizens; so plainly do I turn away from three unfaithful and impious nations, which are hateful to God and to his people, namely to Israel, who as neighbors surround him and are thus extremely hostile to him. The first nation is that of the Edomites, who dwell "in mount Seir;" for their hatred toward Israel began in Esau, their first father, who pursued his brother Jacob with deadly hatred on account of the birthright taken from him, and that paternal hatred his descendants not only imbibed, but also greatly increased. The second nation is that of the Philistines; for these, as is evident from the books of Judges and Kings, afflicted and harassed Israel with perpetual wars and disasters. The third nation, which he hates most, is that of the Cutheans, or Samaritans, most hostile to the Jews, whose metropolis was Sichem. Whence he says of it: "But there is no third nation that I hate;" which words should be arranged thus, as if to say: "The third nation that I hate," that is, which I ought rightly to hate, "is no nation," that is, is not worthy of the name of nation. Wherefore the Syriac and Greek texts have only: Two nations hath my soul hated, and a third which is not a nation, that is, which does not deserve the name of nation. Or certainly: "But there is no third nation that I hate," as if to say: The third, as it is not a nation, so neither is it worthy of hatred: because it is vile, abject; then because it was not one nation, but made up of many Assyrian nations, namely of Babylonians, Cutheans, Avathites, Evathites, Sepharvites, as is evident from IV Kings XVII, 24; it was therefore not so much a nation as a miscellaneous crowd of many nations: then because it was not that nation which it boasted itself to be, namely Judaea, descended from Jacob and the Patriarchs; for that the Samaritans boasted this of themselves is evident from John IV, 20. Moreover he calls this nation "foolish;" because while it worshipped the true God of the Israelites, it also worshipped the idols of the Assyrians, as is evident from IV Kings XVII, 24. Hence the Jews hated the Samaritans exceedingly, so much so that they wished to have no dealings with them, as is evident from John IV, 20. But a fresh occasion of greater hatred had come about, which he hints at by the word "Sichem." Concerning which note that Manasseh, brother of the High Priest Jaddua, took in marriage Nicaso, daughter of Sanballat the Cuthean, whom King Darius of Persia had appointed prefect of Samaria; and when Manasseh on account of this marriage with a foreigner was to be deprived of the priesthood at Jerusalem, he thought of repudiating her. Sanballat therefore, lest he repudiate her, promised him a new priesthood: wherefore he built a temple similar to that at Jerusalem on mount Gerizim, at the foot of which Sichem was situated, which was then the capital of Samaria (for Sichem was made the capital of Samaria by Jeroboam the first king of Israel, or of the ten tribes; and although afterwards King Omri transferred it to the city of Samaria; nevertheless in the time of Alexander the Great Shechem was again erected as the capital of Samaria, as Josephus testifies, lib. XI Antiq. Moreover Shechem in the time of Christ was corruptly called "Sychar," afterwards "Neapolis," and there he appointed Manasseh his son-in-law as Pontiff. Wherefore concerning this temple as a schismatic and rival to Jerusalem, there was continual controversy and contention between the Jews and the Samaritans, as is evident John IV, 20. All these things are clear from Josephus, lib. XI Antiq. cap. VII and VIII, and lib. XII, cap. I. This temple was finally destroyed after two hundred years by Hyrcanus the Pontiff, son of Simon, brother of Judas Maccabaeus, as Josephus testifies, lib. XIII, cap. XVII. Therefore Sirach inculcates here hatred of the Samaritans; because their schism and contention broke out afresh in his times, on account of the schismatic temple recently erected on Gerizim near Shechem; for this was erected in the time of Jaddua the Pontiff, who was the grandfather of Simon the Just, to whom Sirach was contemporary. Whence Josephus describing in the time of Ptolemy Lagus, under whom Simon the Just and Sirach lived, lib. XII Antiq. cap. II: "There were continual seditions between their (the Jews, who migrated to Egypt under Ptolemy) descendants and the Samaritans, stubbornly retaining their ancestral institutions, and they fought with one another continually, while the Hierosolymitans affirm their temple to be most holy, and that victims are to be sent by the Jews to no other place: but the Samaritans on the contrary contend that they ought to be sent to Mount Gerizim." Mystically Rabanus and from him Jansenius: Israel is the Church and the Christian people, whose three most bitter enemies are: first, the Edomites, that is the Jews, who just as the Edomites, sprung from the faithful Patriarchs Abraham, Isaac and Jacob, their spiritual descendants in faith, namely faithful Christians, persecute. Whence they are called "Edom" and Edomites, that is red: because they are reddened with the blood of Christ, whom they killed, and of Christians; and "Seir," that is hairy, because they are proud and hard, persisting obstinately in their perfidy; secondly, there are the Philistines, who are interpreted as double ruin, says Rabanus. These represent the gentile nations given to idolatry, Turks and Saracens, who have nothing in common with Christians, but persevering in their idolatry and crimes most savagely persecute Christians; thirdly, there are the Samaritans who represent heretics. These foolish ones dwell in Shechem, that is in the shoulders or labors; because daily writing perverse things and teaching wicked things, they foolishly consume their labor, so that they may drag themselves and others into error and hell. Saying therefore that they are wise, they have become foolish, Rom. I. These are not one nation, because sprung from various places, and conflated from various sects and heresies even contrary to one another; yet they dare to claim the truth of religion for themselves alone against the Catholic orthodox, lying that they are sons and disciples of the Apostles and adhere to their doctrine. Again the Edomite, as the elder brother to Jacob, or Israel, represents the world; the Philistine the demon; the Samarite the flesh, says Palacius; for Shechem corrupted Dinah the daughter of Jacob, Gen. XXXIV. Moreover these three enemies circumcise and kill the faithful and the Church, just as the Edomites from the South, the Philistines from the West, the Samaritans from the North circumcised and besieged Israel and Judah. 29. THE DOCTRINE OF WISDOM AND DISCIPLINE JESUS SON OF SIRACH, A JERUSALEMITE, WROTE IN THIS BOOK, WHO RENEWED WISDOM FROM HIS HEART. — The Syriac: All the proverbs of the wise and their riddles are written in this book. This verse and the following two seem to have been added to the elder Sirach or grandfather by the younger Sirach or grandson, so as to show that the author of this book is Jesus son of Sirach his grandfather; for the ancients, such as Moses, Joshua, David, Samuel, etc., fleeing glory, did not prefer their names to their books. Whence at the end the name was added by others, so that the author of the book might be known. And for this reason there is such great dispute among the doctors concerning so many books of St. Augustine, St. Jerome, St. Cyprian, etc., as if uncertain and doubtful, inasmuch as they were once anonymous. The same applies to the authors of the books of Joshua, Judges, Kings, Paralipomenon, Judith, Tobias, Esther, Maccabees, etc. Therefore this Jesus the grandson added these things, so as to testify that this book was written by his grandfather. Yet nothing prevents these from being said to have been written by Jesus himself the elder, or grandfather; for thus in some other ancient books we read the name added at the end by the author himself. Whence the Greek text corrected at Rome, for "wrote," reads in the first person "I wrote," as if the grandfather himself were speaking and saying: I Jesus wrote the doctrine of wisdom and discipline in this book. The first who prefixed his name to a work was Solomon; for he thus begins his proverbs: "The Proverbs of Solomon, son of David, king of Israel." Some Greek texts, such as the Zurich edition, add to "Jesus son of Sirach": Eleazar, or of Eleazar, as if this Jesus were the son of Sirach, who was the son of Eleazar, so that Jesus was the grandson of Eleazar. Whence some have thought this Jesus was the grandson of Eleazar the High Priest, who sent the seventy Interpreters to Ptolemy Philadelphia. But I refuted this in the prologue; for this Jesus was a contemporary of Simon the High Priest, who preceded Eleazar in the high priesthood, and left him as it were his brother, heir and successor. For the praises of the fathers end in Simon, and he makes no mention of Eleazar his successor. Wherefore he seems to have written this book shortly after Simon's death, at the beginning of the reign of Ptolemy Philadelphia; and hence his grandson in the prologue confesses that he translated this book from Hebrew into Greek under Ptolemy Euergetes, who succeeded Philadelphia in the kingdom of Egypt. For this reason others think that Sirach, the father of Jesus, was called by another name Eleazar; for the Jews were polyonymous. But the Greek texts corrected at Rome delete "Eleazar" or "of Eleazar," as do all the Latin ones: wherefore it plainly seems to have crept in and should be deleted. Furthermore, Jesus "renewed wisdom from his heart;" because he wrote anew the ancient wisdom of the ancients, whether ethical wisdom already obsolete and nearly consigned to oblivion, and thus brought it forth as if new and published it. In Greek it is: "he distilled wisdom from his heart"; the Roman: "He poured forth wisdom from his heart"; Vatable: "He poured forth the wisdom of his mind"; others more properly: "As rain he poured forth wisdom from his heart," according to that of Moses: "Let my doctrine drop as the rain, let my speech flow as the dew, as showers upon the herb, and as drops upon the grass," Deut. XXXII, 2. See the remarks there. 30. BLESSED IS HE THAT IS CONVERSANT IN THESE GOOD THINGS: AND HE THAT LAYETH UP THESE SAYINGS IN HIS HEART SHALL BE WISE ALWAYS. — The Syriac: Blessed is the man who shall meditate on these, and learn them, and receive them, and do them. Note: So innate to nature is the desire of blessedness, that there is no one who does not wish to be blessed. Whence St. Augustine, book XIII On the Holy Trinity, chapter III: "A certain mime," he says, "when he had promised in the theatre to tell what was in the mind of all and what all wished, and on the appointed day a great multitude had flocked together, with all silent and in suspense, is said to have spoken thus: You wish to buy cheaply and sell dearly, etc. Ennius also, saying: All mortals desire to be praised, seems to have pronounced the wishes of all men, etc. As if he had said: You all wish to be blessed, you do not wish to be miserable; he would have said something which no one would not recognize in his own will." For in the same place he shows that some do not desire praise, nor riches; but there is absolutely no one who does not desire to be blessed. Yet many seek blessedness where it is not, namely in honor, feasts, riches. Sirach therefore here, with his finger pointed at the fountains, indicates that the place and seat of blessedness is wisdom; so that we may seek it there, and shall not find it elsewhere. For wisdom alone, that is virtue alone, makes blessed. 31. IF HE SHALL DO THESE THINGS, HE SHALL BE MIGHTY IN ALL THINGS: BECAUSE THE LIGHT OF GOD IS HIS FOOTSTEP. — The Syriac: The height (eminence) of the fear of God is exalted above all things; see him, my son, and do not let him go. The sense is, as if to say, Blessed will he be who is constantly occupied in reading and meditating upon the good things, both virtues and their rewards, which this book describes: wherefore he who treasures these in his heart will become wise. For if he shall reduce these things to action and practice, he will become mighty and strong in all things that are to be done (for in Greek it is ἰσχύσει), because the light of God is his footstep. It is a metonymy; for "footstep" is put for the step which is made through footsteps, as if to say, Because he walks, and fixes the footsteps of his steps and actions in the light of the law and wisdom of God, according to that saying of Christ: "He that followeth me, walketh not in darkness, but shall have the light of life," John VIII, 12. Whence Vatablus translates: He that shall do these things will be mighty in all things; because he places his footstep in the light of the Lord, who has imbued the pious with wisdom; namely, because Jesus Sirach wrote these things not from his own mind, but from the illumination of divine light. He alludes to the pillar of fire and light, which as a guide of life preceded the Hebrews in the desert, and led them safely and brought them into the promised land; for wherever that pillar went before, there the Hebrews followed, and there they fixed their footsteps, Exodus XIII, 21. For the same reason a lamp appeared to Abraham in darkness, passing between the divisions of the victims, Genesis XV, 17; for the passing lamp represented God, who held forth a torch to the Hebrews wandering as it were in the darkness of Egypt, that they might go forth safely: and thus God invited the Hebrews to their departure. Wherefore to the Hebrew people then the "light of God" was his "footstep;" namely, because the people followed the footsteps of the light going before them. The same thing tropologically, God does to the just, when He shows and points out to them the way to virtue, perfection and blessedness, shining before them. He does this through illuminations of divine and heavenly things, which He sends forth to the mind as it were like flashes of lightning. The Greek Complutensian, Vatablus and others add: And to the pious He gave wisdom. Blessed be the Lord for ever. So be it, so be it. But the corrected codices at Rome omit these things; for the former part appears to be borrowed and taken from the end of chapter XLIII, the latter from the end of Psalm LXXXVIII. He has laboriously woven his praises throughout this chapter L. Hear Joseph in the time of Ptolemy Lagus, under whom lived Simon the Just and Sirach, describing in book XII of the Antiquities, chapter II: "There were continual seditions among the descendants of those (Jews, who migrated to Egypt under Ptolemy) and the Samaritans, stubbornly retaining the institutions of their fathers, and they fought with one another continually, while the Hierosolymitans affirmed that their temple was most holy and sacred, and that victims were to be sent from the Jews to no other place: but the Samaritans on the contrary contended that they ought to be sent to Mount Gerizim." Mystically Rabanus and from him Jansenius: Israel is the Church and the Christian people, whose three most bitter enemies are: first, the Idumeans, that is, the Jews, who, just as the Idumeans, sprung from the faithful Patriarchs, Abraham, Isaac and Jacob, their spiritual descendants in faith, namely the faithful Christians, persecute. Whence they are called "Edom" and Idumeans, that is, red: because they are reddened with the blood of Christ, whom they killed, and of Christians; and "Seir," that is, hairy, because they are proud and hard, persisting obstinately in their perfidy; secondly, there are the Philistines, who are interpreted as double ruin, says Rabanus. These represent the gentile nations given to idolatry, the Turks and Saracens, who have nothing in common with Christians, but persisting in their idolatry and crimes most fiercely persecute Christians; thirdly, there are the Samaritans who represent heretics. These foolish ones dwell in Shechem, that is, in the shoulders or labors; because daily writing perverse things and teaching wicked doctrines, they foolishly consume their labor, that they may drag themselves and others into error and hell. Saying therefore that they are wise, they have become fools, Romans 1. These are not one nation, because sprung from various places, and conflated from various sects and heresies also contrary to one another; yet they dare to claim for themselves alone against the Catholic orthodox the truth of religion, lying that they are sons and disciples of the Apostles, and that they adhere to their doctrine. Again the Idumean, as the elder brother born to Jacob, or Israel, represents the world; the Philistine the demon; the Shechemite the flesh, says Palacius; for Shechem corrupted Dinah the daughter of Jacob, Genesis xxxiv. Moreover these three enemies circumcise and kill the faithful and the Church, just as the Idumeans circumcised and besieged Israel and Judah from the South, the Philistines from the West, the Shechemites from the North.
50:29
The Syrian: All the proverbs of the wise and their riddles are written in this codex. This verse and the following two seem to have been added to the elder Sirach or grandfather by the younger Sirach or grandson, so as to show that the author of this book is Jesus the son of Sirach his grandfather; for the ancients, such as Moses, Joshua, David, Samuel, etc., fleeing glory did not prefix their names to their books. Whence at the end the name was added by others, so that the author of the book might be known. And for this reason there is such great dispute among the doctors concerning so many books of St. Augustine, St. Jerome, St. Cyprian, etc., as if uncertain and doubtful, inasmuch as they were once anonymous. The same applies to the authors of the books of Joshua, Judges, Kings, Paralipomenon, Judith, Tobias, Esther, Maccabees, etc. Therefore this Jesus the grandson added these things, so as to testify that this book was written by his grandfather. But nothing prevents these from being said to have been written by Jesus himself the elder, or the grandfather; for thus in some other ancient books we read the name added by the author himself at the end. Whence the Greek corrected at Rome, for "he wrote," read in the first person "I wrote," as if the grandfather himself were speaking and saying: I Jesus wrote the doctrine of wisdom and discipline in this codex. The first who prefixed his name to his work was Solomon; for he thus begins his proverbs: "The Proverbs of Solomon, son of David, king of Israel." Some Greek texts, such as the Zurich edition, add to "Jesus son of Sirach": Eleazar, or of Eleazar, as if this Jesus were the son of Sirach, who was the son of Eleazar, so that Jesus was the grandson of Eleazar. Whence some have thought that this Jesus was the grandson of Eleazar the High Priest, who sent the seventy Interpreters to Ptolemy Philadelphia. But I refuted this in the prologue; for this Jesus was a contemporary of Simon the High Priest, who preceded Eleazar in the high priesthood, and left him as it were his brother, heir and successor. For the praises of the fathers end in Simon, and he makes no mention of Eleazar his successor. Wherefore he seems to have written this book shortly after the death of Simon, at the beginning of the reign of Ptolemy Philadelphia; whence also his grandson in the prologue confesses that he translated this book from Hebrew into Greek under Ptolemy Euergetes, who succeeded Philadelphia in the kingdom of Egypt. Wherefore others think that Sirach, the father of Jesus, was called by another name, Eleazar; for the Jews were polyonymous. But the Greek texts corrected at Rome delete τὸ Eleazar, or of Eleazar, equally as all the Latin ones: wherefore it plainly seems to have crept in, and should be deleted. Furthermore Jesus "renewed wisdom from his heart;" because he wrote anew the ancient wisdom of the ancients, either ethical wisdom already obsolete and almost consigned to oblivion, and thus brought it forth as if new and published it. In Greek it is: ἀνώμβρισε σοφίαν ἀπὸ καρδίας, that is, distilled; the Roman: He poured forth wisdom from his heart; Vatable: He poured out the wisdom of his soul; others properly: As rain he poured forth wisdom from his heart, according to that of Moses: "Let my doctrine drop as the rain, let my speech flow as the dew, as a shower upon the herb, and as drops upon the grass," Deut. xxxii, 2. See the remarks there.
50:30
The Syrian: Blessed is the man who shall meditate on these things, and shall learn them, and shall receive them, and shall do them. Note: So implanted in nature is the desire of happiness, that there is no one who does not wish to be happy. Whence St. Augustine, in book XIII of On the Holy Trinity, chapter III: "A certain mime," he says, "when he had promised in the theatre to tell what was in the mind of all, and what all would wish, and on the appointed day a great multitude had flocked together, all being silent in suspense, is said to have spoken thus: Do you wish to buy cheaply, and sell dearly, etc. Ennius also, saying: All mortals desire to be praised, seems to have pronounced the wishes of all men, etc. As if he had said: You all wish to be happy, you do not wish to be miserable; he would have said something which no one would not recognize in his own will." For in the same place he shows that some do not desire praise, nor riches; but there is absolutely no one who does not desire to be happy. But many seek happiness where it is not, namely in honor, feasts, riches. Sirach therefore here, with his finger pointed at the sources, indicates that the place and seat of happiness is wisdom; so that we may seek it there, and shall not find it elsewhere. For wisdom alone, that is virtue alone, makes blessed.
50:31
Syriac: The height (eminence) of the fear of God is exalted above all things; see him, my son, and do not let him go. The sense is, as if to say, Blessed will he be who busies himself assiduously in reading and meditating upon the good things, both virtues and their rewards, which this book describes: wherefore he who treasures these in his heart will become wise. For if he has reduced these to action and practice, he will become powerful and strong in all things that must be done (for in Greek it is ἰσχύσει), because the light of God is his footstep. It is a metonymy; for "footstep" is put for the step which is made through footsteps, as if to say, Because he walks, and fixes the footsteps of his steps and actions in the light of the law and wisdom of God, according to that saying of Christ: "He that followeth me, walketh not in darkness, but shall have the light of life," John viii, 12. Whence Vatablus translates: He who shall do these things will be strong for all things; because he places his footstep in the light of the Lord, who has imbued the pious with wisdom; namely because Jesus Sirach wrote these things not from his own mind, but from the illumination of divine light. He alludes to the pillar of fire and light, which as a guide of life preceded the Hebrews in the desert, and led and brought them safely to the promised land; for wherever that pillar went before, there the Hebrews followed, and there they fixed their footsteps, Exodus xiii, 21. For the same reason a lamp appeared to Abraham in darkness, passing between the divisions of the victims, Genesis xv, 17; for the passing lamp represented God, who held forth a torch to the Hebrews wandering as it were in the darkness of Egypt, that they might go out safely: and thus God invited the Hebrews to their departure. Wherefore to the Hebrew people then "the light of God" was "his footstep;" namely because the people followed the footsteps of the light going before them. The same thing tropologically, God does for the just, while showing and pointing out to them the way to virtue, perfection and blessedness by shining before them. He does this through illuminations of divine and heavenly things, which he sends forth to the mind as it were like flashes of lightning. The Greek Complutensian, Vatablus and others add: And to the pious he gave wisdom. Blessed be the Lord for ever. So be it, so be it. But the manuscripts corrected at Rome omit these things; for the former part appears to be borrowed and taken from the end of chapter xliii, the latter from the end of Psalm LXXXVIII.
Machine translation from the Latin, not reviewed.
50:1
High priest contemporary with Jesus ben Sira, who describes him in his book (Sir. 50:1-24). He is called the son of Onias (Flavius Josephus, Antiq. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.