48 BrADLey C. GreGOry iii. Desire/Passion and Temperance (Self-Control) The virtue of temperance connotes self-control, restraint, and moderation. it primarily relates to the body and its appetites, especial- ly in regard to sexuality and the consumption of food and drink. The vices that are its opposites are lust and gluttony (greed is sometimes included, but it is discussed in the next section). Condemnations of sexual immorality and drunkenness can be found throughout the He- brew Bible and especially in the wisdom literature (e.g. exod 20,14; Job 31,1; Prov 6,32; 23,21.27; Qoh 10,17). These values are also em- phasized in Ben Sira’s book (6,2-4; 9,1-9; 18,30 – 19,3; 23,16-27; 31,12-31) and are slightly enhanced in the expanded Greek version. Prior to 18,30, “Do not follow your desires and restrain yourself from your passions”, some Grii manuscripts contain the title, “On Temper- ance of the Soul”. A few verses later, in 19,3 a Lucianic witness (ms 743) and Clement of Alexandria witness to an addition that the de- struction of the person who visits prostitutes will serve as an example for others 26. Further, between 19,5a and 6b, which warn against in- dulging in gossip, a group of Lucianic manuscripts contains an addi- tional bicolon: “The one who resists pleasures crowns his life. The one who controls (his) tongue will live without strife” (19,5b-6a). Bussino shows that this bicolon develops notions found in Prov 21,17.23; Sir 18,32; 31,10; 32,18; and 37,29-30. in particular, the relationship between self-control in speech and sexuality is a notable feature of Ben Sira’s book (cf. 5,9 – 6,4; 18,19 – 19,17; 22,27 – 23,27) 27. The danger of illicit desire and the importance of temperance are developed more extensively in the Latin version. An example of a gen- eral alteration in the Latin advocating self-restraint is found in 30,23 (24). in this verse the Greek advocates distracting oneself to drive sorrow away and attain a degree of comfort in life, a piece of advice likely influenced by epicureanism 28. The Latin, however, radically reworks this notion of “self-deception”: “have pity on your soul by pleasing God and restrain yourself and contain your heart in his holiness and drive away sadness far from you” (miserere animae tuae 26 ZieGLer, Sirach, 211. 27 BuSSinO, Greek Additions, 280-281. notably the topic of speech ethics is one of the most common in the Greek and Latin expansions; although not found in classical considerations of virtue and vice, it does intersect at times with issues of prudence, self-control, and honesty. See keArnS, Expanded Text, 80-81. 28 P. HOLLOWAy, “‘Beguile your soul’ (Sir xiv 16; xxx 23): An epicurean Theme in Ben Sira”, VT 58 (2008) 219-234.