alization in life, in a rich collection of proverbs, with rules and
counsels for the regulation of life in all its manifold relations. The
whole is after the manner of the Proverbs of Solomon, only with much
greater particularity of details, extending to all the spheres of
religious, civil, and domestic life, and giving rules of conduct for the
regulation of the same. This collection of wise maxims, moral precepts,
and rules of life constitutes a united whole, in which the particular
proverbs, counsels, and warnings are strung together in accordance with
an association of ideas that is often quite loose. Interwoven with these
are a number of connected discussions and prayers. The author closes his
instructions with two extended discourses, in the former of which he
celebrates the works of God in creation (chaps. 42:15-43:33); in the
latter, the praises of the famous men of Scripture from Enoch to Simon
the high priest, the son of Onias (chaps. 44-50). He then adds in the
final chapter a thanksgiving and prayer (chap. 51). This book, like that
of Wisdom, is of great value for the insight which it gives into the
theology and ethics of the Jews at the time of its composition.

16. It is undoubtedly genuine, having been written in Hebrew by the man
whose name it bears, and translated into Greek in Egypt by his grandson,
as stated in the prologue. But the age of the translator, and
consequently of the author, is a matter of dispute. The last of the
worthies described by him is "Simon, the son of Onias, the high priest."
There were two high priests of this name, both sons of Onias, but the
author's eulogy is applicable only to the former, who flourished about
310-290 B.C. It is a natural inference that Jesus, the son of Sirach,
wrote not many years afterwards. The translator, again, speaks of
himself as coming into Egypt "in the eight and thirtieth year, when
Euergetes was king." Does he mean the eight and thirtieth year of his
_own_ life, or of _Euergetes_' reign? If the latter, then of the two
kings that bore the surname Euergetes the latter only (B.C. 170-117) can
be understood, since the former reigned only twenty-five years. If the
former, as is most probable, then we naturally understand Euergetes I.,
who reigned B.C. 217-222, during which period the translation must have
been executed.

The Greek text, as exhibited in manuscripts, is in a very corrupt and
confused state, with many variations and transpositions. The Lat