Benjamin G. Wright III
the contents of the heavenly tablets, which are divine. Second, the author is at
the same time presenting an authorizing case for his interpretations, which he
has constructed as authoritative revelation faithfully passed down. By this
strategy the scribal author of Jubilees can both acknowledge the sanctity of
the Mosaic Torah and preserve the authoritative interpretation of Torah,
which in Jubilees stands alongside the Torah of Moses, since their origins are
both in the heavenly tablets.
It is not too much of a stretch to see a similar strategy at work in Ben
Sira. In his description of the scribe/sage, Ben Sira distinguishes the ideal
scribe from the laborer. The scribe's wisdom depends on leisure time (38:24).
Only the scribe can sit in councils or decide legal cases; only the scribe stands
among rulers expounding discipline or judgment (38:32-33). After describ
ing those who labor, Ben Sira exclaims, "How different the one who devotes
himself to the study of the law of the Most High God!" (38:34). Sir 39:1-3 sug
gests that the scribe preserves and penetrates what has been handed down,
qualifying him to serve among rulers and nobles (39:4). As a result,
39 :9Many will praise his understanding,
and it will never be blotted out;
his memorial will not depart,
and his name will live for generations of generations.39 :ioNations will narrate his wisdom,
and an assembly will proclaim his praise.39 :iilf he abides, he will leave behind a name greater than a thousand,
and if he rests, it will be favorable for him.How different indeed is the scribe! As Ben Sira tells it, the scribe is best posi
tioned and most able to learn wisdom, which, of course, connects him with
proper observance of the law. Ben Sira transmits this wisdom — that is, the
authoritative interpretation of the law — in his teaching.
Ben Sira also employs the concept of "fear of the Lord," so central to
his book, to enhance the status of the ideal scribe. He makes clear that "fear
of the Lord," a multivalent notion for him, supersedes all social status and
class. While several passages suggest that anyone can cultivate proper "fear
of the Lord" (cf. 10:19,^22 ; 25:10-11), if we look a bit more closely, we find that
only the scribe is in a position to achieve it. For Ben Sira, "fear of the Lord"
primarily means finding and acquiring wisdom and keeping the command-