This collection of wise maxims, moral precepts, and rules of life constitutes a united whole, in which the particular proverbs, counsels, and warnings are strung together in accordance with an association of ideas that is often quite loose.  Interwoven with these are a number of connected discussions and prayers.  The author closes his instructions with two extended discourses, in the former of which he celebrates the works of God in creation (chaps. 42:15-43:33); in the latter, the praises of the famous men of Scripture from Enoch to Simon the high priest, the son of Onias (chaps. 44-50).  He then adds in the final chapter a thanksgiving and prayer (chap. 51).  This book, like that of Wisdom, is of great value for the insight which it gives into the theology and ethics of the Jews at the time of its composition.

16.  It is undoubtedly genuine, having been written in Hebrew by the man whose name it bears, and translated into Greek in Egypt by his grandson, as stated in the prologue.  But the age of the translator, and consequently of the author, is a matter of dispute.  The last of the worthies described by him is “Simon, the son of Onias, the high priest.”  There were two high priests of this name, both sons of Onias, but the author’s eulogy is applicable only to the former, who flourished about 310-290 B.C.  It is a natural inference that Jesus, the son of Sirach, wrote not many years afterwards.  The translator, again, speaks of himself as coming into Egypt “in the eight and thirtieth year, when Euergetes was king.”  Does he mean the eight and thirtieth year of his own life, or of Euergetes’ reign?  If the latter, then of the two kings that bore the surname Euergetes the latter only (B.C. 170-117) can be understood, since the former reigned only twenty-five years.  If the former, as is most probable, then we naturally understand Euergetes I., who reigned B.C. 217-222, during which period the translation must have been executed.

The Greek text, as exhibited in manuscripts, is in a very corrupt and confused state, with many variations and transpositions.  The Latin text is that of the “Old Latin,” which Jerome left, as he did that of the book of Wisdom, without revision.

VII.  BARUCH AND THE EPISTLE OF JEREMIAH.

17.  This is the only apocryphal book which assumes the character of prophecy.  It is formed after the model of Jeremiah, and ascribed to Baruch his friend.  But its spuriousness is generally admitted.  Besides historical inaccuracies, such as are not conceivable in the case of Baruch, the fact that its author employed the Septuagint translation of Jeremiah and Daniel mark it as of a later date.  Keil assigns it to about the middle of the second century B.C.  The book professes to be a letter written by Baruch in the name of the captive Jews in Babylon to their brethren at Jerusalem, and consists of two well-marked divisions, the first of which, extending to chap. 3:8, is, in