Sirach is not part of the Jewish canon, once thought to have been established at the hypothetical Council of Jamnia, perhaps due to its late authorship, although it is not clear that the canon was completely “closed” at the time of Ben Sira. Others have suggested that Ben Sira’s self-identification as the author precluded it from attaining canonical status, which was reserved for works that were attributed (or could be attributed) to the prophets, or that it was denied entry to the canon as a rabbinical counter-reaction to its embrace by the nascent Christian community.
However, some Jews in the diaspora considered Sirach scripture. For instance, it was included in the canon of the Septuagint, the 2nd century BCE Greek version of the Jewish scriptures used by Diaspora Jews, through which it became part of the Greek canon. The multiplicity of manuscript fragments uncovered in the Cairo Genizah evidence its authoritative status among Egyptian Jewry until the Middle Ages.
Because it was excluded from the Jewish canon, Sirach was excised from the Protestant canon following the Reformation.
Structure
As with other wisdom books, there is no easily recognizable structure in Sirach; in many parts it is difficult to discover a logical progression of thought or to discern the principles of arrangement. However, a series of six poems about the search for and attainment of wisdom (1:1–10, 4:11–19; 6:18–37; 14:20–15:10; 24:1–33; and 38:24–39:11) divide the book into something resembling chapters, although the divisions are not thematically based. The exceptions are the first two chapters, whose reflections on wisdom and fear of God provide the theological framework for what follows, and the last nine chapters, which function as a sort of climax, first in an extended praise of God’s glory as manifested through creation (42:15–43:33) and second in the celebration of the heroes of ancient Israel’s history dating back to before the Great Flood through contemporary times (see previous section).
