Bradley C. Gregory, «Slips of the Tongue in the Speech Ethics of Ben Sira», Vol. 93 (2012) 321-339
This article examines the references to slips of the tongue in the speech ethics of Ben Sira. Against the background of Proverbs, this characterization of accidental speech errors represents a new development. Its origin can be traced to the confluence between sapiential metaphors for mistakes in life and the idea of a slip of the tongue in the Hellenistic world. Ben Sira’s references to slips of the tongue are generally coordinated with a lack of discipline, though at least two verses seem to suggest that slips are not always sinful and that they represent a universal phenomenon, found even among the wisest sages.
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SLIPS OF THE TONGUE IN THE SPEECH ETHICS OF BEN SIRA
Thus, in one sense the use of one’s tongue is somewhat beyond one’s
control; one cannot help but to speak in ways that are consistent with
one’s character 3. Yet, in another sense the sages seem to assume
that the mastery of speech correlates with the cultivation of wisdom.
For this reason, a loss of control of the tongue and becoming en-
snared by one’s speech is connected to wickedness and foolishness
and is the result of prior folly:
In the transgression of the lips is an evil snare,
but the righteous escape from trouble. (12,13)
The mouth of the fool is his ruin;
his lips are a snare to his life. (18,7)
There is babbling which is like sword thrusts,
but the tongue of the wise is medicinal. (12,18)
It is a snare for one to say rashly, “holyâ€,
and after making a vow to think about it. (20,25)
Do you see someone who is hasty in his words?
There is more hope for a fool than for him. (29,20)
This brief overview of Proverbs reveals the following picture.
First, while it is certainly true that there is a general anxiety over
the destructive power of the tongue, the consistent correlation be-
tween wisdom/folly and restrained/unrestrained speech suggests
that for these sages the tongue is understood as a basically neutral
window into the state of someone’s character. If humans show a
proclivity towards evil speech it is due to the pervasiveness of sin,
but this can be corrected by growth in wisdom and righteousness.
Second, and related, rashness of speech and becoming trapped in
one’s words are understood as consequences of foolishness, but
there is little indication in Proverbs that the wise are also apt to
lose control of their tongues and say things that are unintended and
3
Note the similarity to Jesus’ statement that the mouth is a neutral conduit
for a person’s nature: “But what comes out of the mouth proceeds from the
heart, and this is what defiles. For out of the heart come evil intentions, mur-
der, adultery, fornication, theft, false witness, slander.†(Matt 15,18-19; cf.
Luke 6,45).
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