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differences, from earlier wisdom literature. He still sees these folk in the cult, the economy, the courtroom, among friends and in the family as his predecessors did. He does, however, clarify and sharpen some of the perceptions by

drawing words from the family-friendship group, the fwr-

group and the byvx-group into closer proximity to one

another. Thus, without ever saying that a wife is an enemy he nevertheless orients the discourse on the evil wife (25:13-26) toward that perception. Similarly, his compo- sition technique in chapter 12:8-18 centers his reflections on the enemy-friend around a brief remark about the sinner. These shifts, however, are not completely surprising because they simply pursue notions which were already present in earlier wisdom materials.

The wicked and the fool. The genuinely new notes in

Sirach's presentation of the enemies of the fwr-group are

the few times when he pairs such designations with words commonly used to signify another negative figure in the wisdom tradition: the fool. Sirach quite easily parallels "foolish men" (anqrwpoi asunetoi) with "sinful men"

(andrej amartwloi, 15:7) or he places a "moron" (mwrou) in the same league with an "ungodly" man (asebouj, 22:12);224 both are mourned a lifetime rather than the

224

Cf. also 22:11.

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