58 BrADLey C. GreGOry student not to envy the glory of a sinner, but the Latin expands this to “glory and wealth” (gloriam et opes) 69. next, in the discussion of table etiquette the Greek advises the student to avoid reaching for anything he sees out of a sense of decorum (31,14 [16]). The Latin, however, introduces the idea of envy: “do not stretch out your hand and be humiliated with impure envy” (et invidia contaminatus obrubescas) 70. Further, in 6,1 the Latin (and John of Damascus) adds the notion of envy to the statement that the sinner who is double- tongued will inherit reproach and shame and then absolutizes the state- ment: “so every sinner who is envious and double-tongued” (et omnis peccator invidus et bilinguis) 71. Anger also plays a minor role in the expansions in the Latin ver- sion. in 20,1 (19,28) the Greek observes that there is a kind of rebuke that is not timely, but the Latin expands this line to read, “there is a dishonest rebuke in the anger of an abusive person and there is a de- cision that is not approved to be good” (est correptio mendax in ira contumeliosi et est indicium [or iudicium] quod non probatur esse bonum) 72. This addition claims that anger predisposes a person to rebuke someone falsely. it is worth noting that, as with envy, this vice is correlated with dishonesty as well. in fact, the notion of dishonesty is likewise correlated with the vice of pride through additions to 10,8 and 15,7. Further, in Ben Sira’s discussion of anger in 27,22 – 28,11 (27,25 – 28,13) there are several small additions but most have little effect on the meaning of the passage. However, in 28,5 the Greek asks rhetorically if the person who cherishes anger can be forgiven for his own sins, but the Latin adds another rhetorical question based on 28,3b: “does he request forgiveness from God?” (et propitiationem petit a Deo) 73. The Latin therefore shifts the sense from claiming that the angry, vengeful person does not receive forgiveness to the claim that he does not even seek forgiveness. This shift in meaning may be to avoid the implication that God would refuse to forgive a repentant person, especially since elsewhere the Latin version accents the grace verse, the similar idiom is rendered with oculus cupidi, “the lustful eye” (14,9). in 18,18 the Latin translator appears to have struggled with the Greek and therefore replaced the idea of the “grudging giver” with indisciplinati, “undisciplined”. 69 THieLe, Sirach, 349. 70 Biblia Sacra iuxta latinam vulgatam versionem, XII, 283. 71 THieLe, Sirach, 284; ZieGLer, Sirach, 150. 72 THieLe, Sirach, 559-560. 73 Biblia Sacra iuxta latinam vulgatam versionem, XII, 269.