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appearance of such characters as the righteous, the wise (only in Sirach) and even God as subjects of enemy behaviors. Such folk would scarcely admit that they were themselves enemies, but their actions and dispositions indicate otherwise.

Also evident in the preceding examination is the fact that fools pose some of the same hazards for the wisdom tradition that enemies pose in the Psalter. This is especially evident in Proverbs and Sirach, but it is also true for Qoheleth and Wisdom of Solomon. With Job the portrayal of fools as enemies is insignificant, but the problem of the book is not with fools; it is rather with Yahweh.

With Sirach and Wisdom of Solomon new figures appear. The most significant for Sirach are the attacks from within his own ego. It is his own sins which threaten him the most. They are the only thine which prompts Sirach to pray for personal deliverance in the style of the individual laments of the Psalms.115 A similar perception emerges in Wisdom of Solomon where it is claimed that the most ter- rifying enemies to the Egyptians were not the various elements of creation which were arrayed against them nor even God (whom they, of course, refused to recognize), but

115 Sir. 22:27-23:6; the prayer of 33(36):1-17 is a corporate lament; that of 51:-12 is an individual thanks- giving song.

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