[B-Greek] SOFIA SIRAX 19:4 - Hearts and Minds

Albert Pietersma albert.pietersma at sympatico.ca
Sun Jul 29 15:25:13 EDT 2007

Since the question raised was about the Greek text of Sirach, it is  
perhaps worth noting that  there is a critical edition  in the  
Göttingen Septuagint: Joseph Ziegler (Septuaginta: Vetus Testamentum  
Graecum Auctoritate Academiae Litterarum Gottingensiseditum XII, 2:  
Sapientia Iesu Filii Sirach [Göttingen: Vandenhoeck & Ruprecht,  
1965]). For the line in question, Ziegler = Rahlfs, though that is   
not always the case. The apparatus notes no significant variants.
On Jul 29, 2007, at 2:43 PM, Elizabeth Kline wrote:

> On Jul 29, 2007, at 2:16 AM, kathleen.taylor at dpag.ox.ac.uk wrote:
>> Thirdly, is it stretching it too far to read into the use of
>> καρδίᾳ
>> [KARDIAi], rather than, say, some form of FRONIS or NOOS, a
>> stronger, more
>> emotional or personally-important relationship between the believer
>> and
>> the belief-object ('trust' rather than mere 'belief')?
> In regard to this it might (??) be worth taking a look at the textual
> notes in the Anchor Bible [AB]. The text of Ben Sira is generally
> difficult (see AB pps 46-62) and the text for 19:1-4 is uncertain.
> According to P.W. Skehan (AB p289) the Peshitta (SYR) lacks 19:3 so
> that 19:2 is joined to 19:4a. This plus a change of wording in 19:4b
> found in two Greek manuscripts [Greek text not cited in AB!!] form
> the basis for Skehan's reconstruction and translation.
> 19:2 Wine and women make the mind giddy,
> and the companion of prostitutes becomes reckless.
> 19:4 He who lightly trusts [in them] has no sense,
> and he who strays [after them] sins against his own life.
> Note that there is on textual basis for [in them] and I suspect there
> isn't any for [after them] but I cannot be sure.
> Skehan attempts to produce discourse cohesion where none exists.
> There isn't any connection between 19:4 and what follows so based on
> the Peshitta and an alternate reading in two Greek mss. of 19:4b
> which he does not name and cites only in English (bad!) "the one who
> is incontinent" for "he who strays" he arrives at a reconstruction
> which looks to me like it is pertinent to your question "...
> relationship between the believer and the belief-object".
> This is drifting away from discussion of the Greek text so I will
> cease and desist.
> Elizabeth Kline
> [AB] Wisdom of Ben Sira (Anchor Bible)
> Alexander A. Di Lella; Editor-Patrick W. Skehan, 1987
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