60 BrADLey C. GreGOry environment where thinking on vices and virtues was important. This gradual, piecemeal, and organic process reflects the cultural environment of late antiquity in which the importance of certain vices and virtues and their relationships to one another was on the rise in various degrees and in various constellations within Judaism and Christianity 75. nevertheless, while the presence of expansions and alterations concerning vices and their corresponding virtues does not appear to originate from a systematic revision of the book, there is still a certain amount of theological consistency in the ways that these topics are treated within the Latin version. For each vice the Latin version re- flects a heightened appreciation of its danger and seriousness and shows a concerted effort to dissuade the reader from indulging in these vices. First, the danger and seriousness of these vices can be seen in various strategies. in the case of pride and avarice the strategy in Grii to elevate pride as the source of sin and avarice as the most pernicious sin is maintained, while the former is absolutized to be the source of every sin. The tendency to absolutize statements is characteristic of both Grii and the Latin expansions, and in discussions of desire it is especially employed to strengthen prohibitions and place protective restrictions on dealing with women. in addition, the Latin version shows an attempt to coordinate vices with one another and to set these in opposition to virtues. For example, pride, envy, and anger are coor- dinated with lying, while pride and avarice are coordinated with power and oppression, and avarice is connected with its close relation, miser- liness. Conversely, changes in the Latin version set pride in opposition to wisdom and justice, while lust is set in opposition to the fear of God and to pleasing God. Second, for each of the vices the Latin version shows a consistency of approach in dissuading the reader from these vices and encouraging the practice of their corresponding virtues. This concern is accom- plished primarily through reinforcing the consequences of these sins. For pride, desire, and avarice divine judgment is accented. in contrast, the Latin version emphasizes the rewards that can be expected for the virtues of humility, self-control, and generosity. These statements, which both intensify recompense and assure its certainty, participate 75 it should be noted, however, that there is nothing distinctly Christian in the Latin version of Ben Sira, even if the Latin translation itself was likely under- taken by a Christian in north Africa. See GiLBerT, “Vetus Latina”, 1-9.