had not so many and plausible falsehoods crept in; for this reason [is it asked?] how 130 the truth of God in human falsehood <abounded> *** And understand the same also concerning other doctrines in which it is said there are three kinds of goods, those | concerning the soul, those concerning the body, and those concerning externals, and such people teach that happiness is fulfilled from this threefold division of them. These also, interrupting providence, stop it at the limits of the moon, handing over what is below to disorder and removing God and pr[ovidence from things here *** and from these things it is therefore clear how it is said, "The truth of God abounded in my falsehood." But the truth | of God abounds in the great and varied human falsehood for the glory of God *** [... not] only as a man am I reviled but perhaps as God I am blasphemed[...] of men it will be in judgment *** [Rom. 3, 9-18] After these things, as is his custom to teach from the scriptures, he wants to gather together sayings showing how all, both Jew|s and Greeks, have come to be under sin, beginning from, "As it is written that there is no one righteous, not even one," and it seems to me for the sake of rendering it necessary 132 not only here but also wherever else the deacons of Jesus Christ of the new covenant recall sayings from the Law or the prophets, to pay careful attention to where what they cite is written, and whether they use the same ‖ words as what is written or at times have altered them. <Therefore,> "There is none who understands, there is none who seeks God," we have not found written anywhere in these exact words, but we think that the sayings have been altered by the apostle from the thirteenth psalm and the fifty-second. For in the thirteenth psalm it is said: "The Lord looked down from heaven upon the sons of | men, to see if there is anyone who understands or seeks God," and in the fifty-second, "God looked down from heaven upon the sons of men to see if there is anyone who understands or seeks God." He seems, therefore, to have considered "to see if there is anyone who understands or seeks God" to be equivalent to "there is none who understands, there is none who seeks God." And "There is no one righteous, not even one," I think has come from "There is none who does good, not even one"; so that as far as the meaning is concerned, he has set it down twice, | once having altered it, and once having used the same words and omitting the second "there is none" that is said *** After this he puts "The venom of asps is under their lips" as if also[...] † [...] from one of the psalms; and following this, "Whose mouth is full of cursing and bitterness" seems to have come from 134 what is said thus in the nin|th psalm, "Whose mouth is full of cursing and bitterness and deceit." Then next is this: "Their feet are swift to shed blood"; you will seek this in Isaiah, or in the other editions of Proverbs, in "Quick to shed blood," which was added with asterisks in the edition of the Seventy. But "Destruction and misery are in their ways" I do not know where I have read up to now; but I think it is written in one of the prophets; † for [...] in one of the prophets it is written, "The way of peace they have not known," but in the psalms, "There is no fear of God before their eyes." He seems, therefore, to have used several sayings in order to teach how scripture knows that all, both Jew|s and Greeks, are accused of being under sin *** and if he indeed calls all non-Jews Greeks, the name "Jew" is a name not of a nation but of a choice. For even if one is not from the Jewish nation, a foreigner having embraced the ways of the Jews and become a proselyte, this one would reasonably be called a Jew | [...] if someone born among Jews should embrace[d] the ways of the gentiles, this one, having renounced Judaism, would be called a proselyte of those whose laws and reason he accepted *** and if one proposes to live according to the letter of the law, he is a Jew in what is visible; but if according to the spiritual law, such a one would be called a Jew in what is hidden *** but concerning Greeks one might reasonably inquire

μὴ τὰ τοσαῦτα ψεύδη καὶ πιθανὰ παρεισεληλύθει· διὰ τοῦτο [···]ν πῶς 130 ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἀνθρωπίνῳ ψεύσματι <ἐπερίσσευσεν> *** Τὸ δ' ὅμοιον καὶ νόει περὶ ἄλλων δογμάτων ἐν οἷς τρία γένη ἀγαθῶν εἶναι λέγεται, τὰ μὲν | περὶ ψυχήν, τὰ δὲ περὶ σῶμα, τὰ δὲ περὶ τὰ ἐκτός, καὶ τὴν εὐδαιμονίαν συμπληροῦσθαι οἱ τοιοῦτοι διδάσκουσιν ἐκ τῆς τριγενείας αὐτῶν. Οὗτοι δὲ καὶ τὴν πρόνοιαν διακόψαντες ἱστᾶσιν αὐτὴν μέχρι τῶν σελήνης ὅρων, τὸ κάτω ἀταξίᾳ παραδόντες καὶ αἴροντες Θεὸν καὶ πρ[νοιαν ἀπὸ τῶν τῇδε *** καὶ ἐκ τούτων οὖν δῆλον πῶς εἴρηται τὸ «Ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευ σεν». Περισσεύει δὲ ἡ ἀλήθεια | τοῦ Θεοῦ ἐν τῷ ἀνθρωπίνῳ πολλῷ καὶ ποικίλῳ ψεύσματι εἰς δόξαν Θεοῦ *** [... οὐ] μόνον ὡς ἄνθρωπος λοιδοροῦ μαι ἀλλὰ μήποτε ὡς Θεὸς βλασφη[···]μ··[··] ἀνθρώπων τὸ ἐν δίκῃ ἔσται *** [Rom. 3, 9-18] Μετὰ ταῦτα, ὡς ἔθος ἐστὶν αὐτῷ διδα´̣σ̣κειν ἀπὸ τῶν γραφῶν, βούλεται ῥητὰ συναγαγεῖν πῶς πάντες Ἰου|δαῖοί τε καὶ Ἕλληνες ὑπὸ ἁμαρτίαν γεγόνασιν, ἀρξάμενος ἀπὸ τοῦ «Καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς», καὶ ἐμοὶ δοκεῖ ἀποδόσε̣ως ἕνεκεν δεῖν 132 οὐ μόνον ἐνταῦθα ἀλλὰ καὶ εἴ που ἀλλαχοῦ μέμνηνται οἱ Ἰησοῦ Χριστοῦ διάκονοι τῆς καινῆς διαθήκης ῥητῶν νομικῶν ἢ προφητικῶν ἐπιμελῶς προσ έχειν ποῦ γέγραπται ἃ παρατίθενται, καὶ εἰ αὐταῖς ‖ λέξεσι χρῶνται τοῖς γεγραμμένοις ἢ ἐσθότε μεταποιήσαντες αὐτά. <Τὸ οὖν> «Οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεὸν» αὐταῖς λέξεσιν οὐχ εὕρομέν που γεγραμμένον, ἀλλὰ νομίζομεν ἀπὸ τοῦ τρισκαιδεκάτου ψαλμοῦ καὶ τοῦ πεντηκοστοῦ δευτέρου μεταπεποιῆσθαι ὑπὸ τοῦ ἀποστόλου τὰ ῥητά. Ἐν μὲν γὰρ τῷ τρισκαιδεκάτῳ ψαλμῷ εἴρηται· «Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν | ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν Θεόν», ἐν δὲ τῷ πεντηκοστῷ δευτέρῳ «Ὁ Θεὸς ἐκ τοῦ οὐρανοῦ διέκυψεν εἰς τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνίων ἢ ἐκζητῶν τὸν Θεόν». Ἔοικεν οὖν νενομικέναι ἰσοδυναμεῖν τὸ «τοῦ ἰδεῖν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν Θεὸν» τῷ «οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν». Καὶ τὸ «Οὐκ ἔστι δίκαιος οὐδὲ εἷς» νομίζω γεγονέναι ἐκ τοῦ «Οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός»· ὥστε ὅσον ἐπὶ τῇ δυνάμει δὶς αὐτὸν τεθεικέναι, | ἅπαξ μὲν μεταποιήσαντα, ἅπαξ δὲ λέξεσιν ταῖς αὐταῖς χρησάμενον καὶ παραλιπόντα τὸ δεύτερον εἰρημένον «οὐκ ἔστιν» *** Μετὰ τοῦτο τίθησιν τὸ «Ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν» ὥσπερ και··· † ωσυνπεριφερομαι με·[····]·ι̣ω̣μ̣ε̣ν̣ω̣ ἀπό τινος τῶν ψαλμῶν· τὸ δὲ ἐπὶ τούτοις «Ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει» ἔοικεν γεγονέναι ἀπὸ 134 τοῦ ἐν τῷ ἐνά|τῳ ψαλμῷ οὕτως εἰρημένου «Οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας καὶ δόλου». Εἶθ' ἑξῆς τοῦτό ἐστιν· «Ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα»· τοῦτο δὲ ζητήσεις ἐν τῷ Ἡσαίᾳ, ἢ ἐν ταῖς ἄλλαις τῶν Παροιμιῶν ἐκδό σεσιν, ἐν τῷ «Ταχινοὶ ἐκχέαι αἷμα», ὃ μετὰ ἀστερίσκων προσετέθη ἐν τῇ ἐκδόσει τῶν Ἑβδομήκοντα. Τὸ δὲ «Σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν» μέχρι τοῦ δεῦρο οὐκ οἶδα ποῦ ἀνεγνωκώς· οἶμαι δὲ ἔν τινι τῶν προφητῶν γεγράφθαι· † σαινομε γὰρ ἔν τινι τῶν προφητῶν γεγράφθαι τὸ «Ὁδὸν εἰρήνης οὐκ ἔγνωσαν», ἐν δὲ ψαλμοῖς «Οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν». Ἔοικεν οὖν πλείοσιν ῥητοῖς κεχρῆσθαι ἵνα διδάξῃ πῶς οἶδεν ἡ γραφὴ αἰτιαθέντας Ἰου|δαίους τε καὶ Ἕλληνας πάντας ὑφ' ἁμαρτίαν εἶναι *** καὶ εἴπερ τοὺς μὴ Ἰουδαίους Ἕλληνας ὀνομάζει πάντας, τὸ «Ἰουδαῖος» ὄνομαοὐκ ἔθνους ἀλλὰ προαιρέσεώς ἐστιν ὄνομα. Κἂν γὰρ μὴ ἀπὸ τοῦ Ἰουδαίων ἔθνους τις ᾖ, ἀλλογενὴς ἀσπασάμενος τὰ Ἰουδαίων καὶ γενόμενος προσήλυ τος, εὐλόγως ἂν οὗτος Ἰουδαῖος χρηματίζοι | π··τε αυτα εἴ τις ἐν Ἰουδαίοις γεννηθεὶς τὰ τῶν ἐθνῶν ἀσπάζ[οι]το, οὗτος ἐξομοσάμενος τὸν Ἰουδαισμὸν προσήλυτος ἂν χρηματίζοι ἐκείνων ὧν ἀπεδέξατο τοὺς νόμους καὶ τὸν λόγον *** καὶ εἰ μὲν προτίθεταί τις βιῶσαι κατὰ τὸ γράμμα τοῦ νόμου, ἐν φανερῷ Ἰουδαῖός ἐστιν· εἰ δὲ κατὰ τὸν πνευματικὸν νόμον, ἐν κρυπτῷ Ἰουδαῖος | ἂν τοιοῦτος λέγοιτο *** περὶ δὲ Ἑλλήνων εὐλόγως ἐπιστήσαι τις