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Sirach / Chapter 34

Sirach 34

31 verses • Latin Vulgate (Jerome)

Translator's Introduction

What This Chapter Is About

Chapter 34 opens with a sharp dismissal of dreams and divination as sources of guidance, declaring them empty and deceptive. The chapter then celebrates the value of travel and experience as the true source of practical wisdom. The final section delivers a searing prophetic indictment of hypocritical worship: the sacrifices of the wicked are abominations, and God does not accept offerings made from the wages of injustice.

What Makes This Chapter Remarkable

The dismissal of dreams (vv. 1-8) is a remarkable rationalist moment in ancient literature, especially given that the Hebrew Bible elsewhere treats dreams as vehicles of divine revelation (Joseph, Daniel). Ben Sira's skepticism reflects a more pragmatic strand of wisdom thought. The travel section (vv. 9-13) is one of the few autobiographical hints in the book -- 'I have seen many things in my travels' -- suggesting Ben Sira's own wide experience. The sacrifice passage (vv. 21-27) reaches prophetic intensity: 'To offer a sacrifice from the property of the poor is like killing a son before his father's eyes' (v. 24). This passage stands in the great tradition of Amos, Isaiah, and Micah in subordinating ritual to justice.

Translation Friction

The blanket dismissal of dreams as 'lies' (v. 1) sits uncomfortably with biblical dream-revelation narratives. Ben Sira's skepticism may be directed specifically at the dream-divination industry of Hellenistic culture rather than at all prophetic dreams. The relationship between the travel section and the sacrifice section is unclear -- the chapter may be a composite of originally separate units.

Connections

Jeremiah 23:25-28 (false prophets and dreams); Ecclesiastes 5:7 (dreams and many words are empty); Amos 5:21-24 (I hate your festivals); Isaiah 1:11-17 (what to me is the multitude of your sacrifices?); Micah 6:6-8 (what does the Lord require?); Matthew 9:13 (I desire mercy, not sacrifice).

Sirach 34:1

Vana spes et mendacium viro insensato et somnia extollunt inprudentes.

Vain hope and falsehood belong to the senseless person, and dreams lift up fools.

Notes & Key Terms 1 term

Key Terms

somnia
"dreams"

Ben Sira rejects dreams as a source of guidance, placing himself in tension with the biblical dream-revelation tradition but in alignment with Hellenistic rationalism.

Translator Notes

  1. The chapter opens with a sharp anti-dream polemic: dreams are for the credulous and foolish.
Sirach 34:2

Quasi qui adprehendit umbram et persequitur ventum sic et qui adtendit ad visa mendacia.

Like one who grasps at a shadow and chases the wind, so is the person who pays attention to lying visions.

Sirach 34:3

Hoc secundum hoc visio somniorum ante faciem hominis similitudo hominis.

The vision of dreams is this before that: the likeness of a face before one's own face.

Notes & Key Terms

Translator Notes

  1. Dreams are mirrors, not windows -- they reflect the dreamer's own mind, not external reality or divine communication.
Sirach 34:4

Ab inmundo quid mundabitur et a mendace quid verum dicetur.

From the unclean, what can be made clean? And from the liar, what truth can be spoken?

Notes & Key Terms

Translator Notes

  1. The logic: dreams arise from the human mind, which is disordered; therefore they cannot produce reliable guidance.
Sirach 34:5

Divinatio erroris et auguria mendacia et somnia maleficientium vanitas est.

Divination through error, and false omens, and the dreams of evildoers -- all is vanity.

Sirach 34:6

Et sicut parturientis cor tuum fantasias patitur nisi ab Altissimo fuerit emissa visitatio ne dederis in illis cor tuum.

And your heart endures fantasies like a woman in labor. Unless it is a visitation sent by the Most High, do not give your heart to such things.

Notes & Key Terms

Translator Notes

  1. A significant qualifier: Ben Sira does not absolutely deny that God can communicate through visions, but insists that most dreams are merely psychological phenomena.
Sirach 34:7

Multos enim errare fecerunt somnia et exciderunt sperantes in illis.

For dreams have led many astray, and those who put their hope in them have fallen.

Sirach 34:8

Sine mendacio consummabitur verbum legis et sapientia in ore fidelis conplanabitur.

Without falsehood the word of the law will be fulfilled, and wisdom in the mouth of the faithful will be made plain.

Notes & Key Terms

Translator Notes

  1. The contrast: against the deception of dreams stands the reliability of Torah. The law does not deceive.
Sirach 34:9

Qui non est temptatus quid scit vir in multis expertus cogitabit multa et qui multa didicit enarrabit intellectum.

Whoever has not been tested, what does he know? A person experienced in many things will think deeply, and whoever has learned much will speak with understanding.

Notes & Key Terms

Translator Notes

  1. The pivot to travel and experience: wisdom comes not from dreams but from lived experience.
Sirach 34:10

Qui non est expertus pauca recognoscit qui autem in multis factus est multiplicat malitiam.

Whoever has not been tested knows few things, but whoever has been through many situations multiplies his understanding.

Sirach 34:11

Qui temptatus non est qualia scit qui inplanatus est abundabit nequitia.

Whoever has not been tested, what does he know? But whoever has been widely traveled will abound in resourcefulness.

Sirach 34:12

Multa vidi errando et plurimas verborum consuetudines.

I have seen many things in my travels, and I have learned customs of speech beyond number.

Notes & Key Terms

Translator Notes

  1. An autobiographical note: Ben Sira traveled widely and accumulated knowledge through direct encounter with diverse peoples and customs.
Sirach 34:13

Aliquotiens usque ad mortem periclitatus sum horum causa et liberatus sum gratia Dei.

Sometimes I was in danger even to the point of death because of these things, but I was delivered by the grace of God.

Notes & Key Terms 1 term

Key Terms

gratia Dei
"grace of God"

One of the most explicit acknowledgments of divine grace in Sirach -- his survival was not self-achievement but God's intervention.

Translator Notes

  1. A remarkable personal testimony: Ben Sira's pursuit of wisdom through travel nearly cost him his life.
Sirach 34:14

Spiritus timentium Deum quaeritur et in respectu illius benedicetur.

The spirit of those who fear God is sought out, and by his regard it will be blessed.

Sirach 34:15

Spes enim illorum in salvantem illos et oculi Dei in diligentes se.

For their hope is in the one who saves them, and the eyes of God are on those who love him.

Sirach 34:16

Qui timet Dominum nihil trepidabit et non pavebit quoniam ipse est spes eius.

Whoever fears the Lord will not tremble and will not be afraid, for the Lord himself is his hope.

Sirach 34:17

Timentis Dominum beata est anima eius.

Blessed is the soul of the one who fears the Lord.

Sirach 34:18

Ad quem respicit et quis est fortitudo eius.

To whom does he look? And who is his strength?

Sirach 34:19

Oculi Domini super timentes eum protector potentiae firmamentum virtutis tegimen ardoris et umbraculum meridiani.

The eyes of the Lord are upon those who fear him -- a mighty protector, a pillar of strength, a shelter from the heat, and shade at noon.

Notes & Key Terms

Translator Notes

  1. A cascade of protective images: God is protector, pillar, shelter, shade -- each meeting a different kind of threat.
Sirach 34:20

Deprecatio offensionis et adiutorium casus exaltans animam et inluminans oculos dans sanitatem et vitam et benedictionem.

A guard against stumbling and a help against falling, lifting up the soul and enlightening the eyes, giving health and life and blessing.

Sirach 34:21

Inmolantis ex iniquo oblatio est maculata et non sunt beneplacitae subsannationes iniustorum.

The offering of one who sacrifices from unjust gain is polluted, and the mockeries of the unrighteous are not pleasing to God.

Notes & Key Terms 1 term

Key Terms

oblatio maculata
"polluted offering"

An offering stained by the injustice of its acquisition -- the sacrifice itself becomes unclean through the uncleanness of the means by which it was obtained.

Translator Notes

  1. The prophetic turn: worship funded by injustice is not worship but mockery. This echoes Isaiah 1:11-17 and Amos 5:21-24.
Sirach 34:22

Dominus solus sustinentibus se in via veritatis et iustitiae.

The Lord is only for those who wait upon him in the way of truth and justice.

Sirach 34:23

Dona iniquorum non probat Altissimus nec respicit in oblationes iniquorum nec in multitudine sacrificiorum eorum propitiabitur peccatis.

The Most High does not accept the gifts of the ungodly, nor does he look upon the offerings of the unjust; and by the multitude of their sacrifices he will not be propitiated for their sins.

Notes & Key Terms

Translator Notes

  1. Quantity of sacrifice cannot compensate for quality of character -- no amount of ritual can substitute for justice.
Sirach 34:24

Qui offert sacrificium ex substantia pauperum quasi qui victimat filium in conspectu patris sui.

Whoever offers sacrifice from the property of the poor is like one who slaughters a son before his father's eyes.

Notes & Key Terms

Translator Notes

  1. The most shocking verse in the chapter: exploiting the poor to fund religious offerings is compared to child sacrifice. The image is deliberately horrifying.
Sirach 34:25

Panis egentium vita pauperum est qui defraudat illum homo sanguinis est.

The bread of the needy is the life of the poor; whoever defrauds them of it is a man of blood.

Notes & Key Terms 1 term

Key Terms

homo sanguinis
"man of blood"

A 'man of blood' -- the same designation applied to murderers. Defrauding the poor is equivalent to bloodshed.

Translator Notes

  1. To take bread from the poor is to take their life -- economic exploitation is murder by another name.
Sirach 34:26

Qui aufert in sudore panem quasi qui occidit proximum suum.

Whoever takes away the bread earned by sweat is like one who kills his neighbor.

Sirach 34:27

Qui effundit sanguinem et qui fraudem facit mercennario fratres sunt.

Whoever sheds blood and whoever defrauds the laborer of his wages -- they are brothers.

Notes & Key Terms

Translator Notes

  1. The murderer and the wage-thief are moral equivalents: 'brothers' in guilt. This anticipates James 5:4.
Sirach 34:28

Unus aedificans et unus destruens quid prodest illis nisi labor.

One builds and another tears down -- what profit do they have but labor?

Sirach 34:29

Unus orans et unus maledicens cuius vocem exaudiet Deus.

One prays and another curses -- to whose voice will God listen?

Notes & Key Terms

Translator Notes

  1. If the same community produces prayer and exploitation, the prayer is nullified by the injustice.
Sirach 34:30

Qui baptizatur a mortuo et iterum tangit eum quid proficit lavatio illius.

Whoever washes after touching a corpse and then touches it again -- what good is his washing?

Notes & Key Terms

Translator Notes

  1. A purity metaphor: ritual cleansing is pointless if one immediately re-contaminates oneself. So is repentance without change of behavior.
Sirach 34:31

Sic homo qui ieiunat in peccatis suis et iterum eadem faciens quid proficit humiliando se orationem illius quis exaudiet.

So is a person who fasts for his sins and then goes and does the same things again -- what good is his humbling himself? Who will hear his prayer?

Notes & Key Terms

Translator Notes

  1. The chapter's devastating conclusion: ritual without moral transformation is theater, not worship. Fasting, prayer, and sacrifice are meaningless if injustice continues.
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