E.D. Reymond, «The Wisdom of Words in the Wisdom of Ben Sira», Vol. 95 (2014) 224-246
This article explores the problems posed by language due to its imprecision, the disparity between what one says (or means to say) and what is interpreted. Ben Sira warns his readers of the dangers posed by the changing contexts of an utterance. Sensitivity to context reflects other aspects of Ben Sira's teaching, such as his awareness of people's differing perspectives. In addition, Ben Sira is concerned that his readers be aware of the multiple meanings behind words due to the polysemous nature of the words themselves, their morphology, and/or how they are used.
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THE WISDOM OF WORDS 239
The one wise through words (evn lo,goij) promotes himself,
and the intelligent person will please nobles (Sir 20,27; Gr) 32.
As (there is) a lot of smoke above fire
so the discourses of a person (betray his) deliberation (Sir 27,5; Syr) 33.
Before he speaks, you should not praise someone,
for this is the test of a person (Sir 27,7; Gr) 34.
The importance of understanding complex, ambiguous language
seems to be implied where Ben Sira encourages his readers to
“abandon themselves” in riddles.
Xjrth ~hytdyxbw ~ymkx txyX Xjt la
~yrX ynpl bcythl xql dÎwÐmlt wnmm yk
Do not forsake the meditation of the wise,
in their riddles abandon yourself (or read hgh “meditate”),
for from it you will learn understanding,
to stand before princes (8,8; Ms A) 35.
Ecclesiasticus, 97-98, 364; RÜGER, Text und Textform, 2-3; SKEHAN – DI
LELLA, Ben Sira, 296; P.C. BEENTJES, “Full Wisdom is Fear of the Lord: Ben
Sira 19,20 – 20,31, Context, Composition, and Content”, Happy the One Who
Meditates on Wisdom (Sir 14,20). Collected Essays on the Book of Ben Sira
[Leuven 2006] 87-106, here 102-104, originally published in EstBíb 47
(1989) 27-45; J. MARBÖCK, Jesus Sirach 1–23 (HThKAT; Freiburg 2010)
239, 241. On the other hand, many choose to combine the possibilities into
something like “in few words”; see, e.g., PETERS, Sirach, 160, 165.
32
Here again, the text is distinct from that of Ziegler in the phrase
evn lo,goij (see the above footnote). There is no Hebrew text here and no
Greek reading for Ziegler’s choice of evn ovli,goij. The Latin supports the
text offered above, while the Syriac has a slightly different sense: “One full
of words of wisdom”.
33
The translation is that of CALDUCH-BENAGES et al., Wisdom of the
Scribe, 174. Contrast this version with the Hebrew (Ms A) and Greek that in-
stead of “discourses” mention “reckoning” (wnwbXx) and “reasoning” (or, dis-
cussion; dialogismo,j).
34
The Hebrew and Syriac do not exist for this verse.
35
The root Xjr in Biblical Hebrew means to dash to pieces and occurs in
the Piel and Pual. In Targumic Aramaic (e.g., Onq to Lev 26,43 = Heb Niphal
bz[), the root occurs in the tG and tD stems meaning “to be abandoned, scat-
tered” (Jastrow). Conceivably, Ben Sira knew a corresponding Hebrew verb
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