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to sin. "But by the fear of the Lord every one turns away from evil". 3 That he dealt deceitfully before himself to find his lawlessness and to hate. Before himself he dealt deceitfully. He hides the evil through deceit, knowing that if he does not hide the transgression with deceit, it, when found, works hatred for the one who has found and known it. Therefore, so that he may not be hated because of the transgression, he hides it with deceit; for the one who finds it hates it. 232 You know that they often cast plausible pretexts over evil works, so that they may be hidden. For instance, the false prophets, being "ravening wolves" in their disposition, put on the skin of a sheep, so that they may be thought to be sheep. But from the fact that they wish to be known as sheep, it is clear that they hate the wolf-like way; but they hide it; for if it is found, it works hatred. But no one is so foolish as to say: "I love lawlessness and I hate piety"—for while clinging to it and taking pleasure in practicing it, he does not wish to hate it—; for if it is revealed, it is shown that it also brings punishment. 4 The words of his mouth are lawlessness and deceit. The words which he utters are lawless and deceitful. But if he sins ethically, being licentious, being angry, being unjust, his words have lawlessness. But if he holds false opinions, they have deceit; for he acts deceitfully, so that the impiety of his words may not appear and they be trampled on and someone turn away from them. Since; did he not say "transgression"? —transgression is also lawlessness, but lawlessness is not in every case also transgression. If it happens beside the law, the one who does it acts outside of it, it is lawlessness. But if having received the law he transgresses, he acts contrary to the law, it is transgression. Transgression, therefore, is also lawlessness, but lawlessness is not in every case also transgression. From the state is judged the one who acts contrary to the law and does things that fight against the law, as far as it has come to actions. If, however, we look at the disposition of the one acting, he who has received the law and does not act according to it, transgresses. But if again he has experience of a law—a written one, I mean—, he only acts lawlessly. "As many as," he says, "sinned in the law"; those who sin in the law are transgressors. "They sin lawlessly" who have not had the law. Nevertheless the thing done is one and the same. From the choice and disposition of the one acting I take the difference, so that it is sometimes called lawlessness, and sometimes transgression. 4 He did not wish to understand so as to do good. So that no one may think that it is nature that distinguishes the servant of God from the transgressor and the virtuous from the wicked, he has assigned both to choice and says that it is by his own will that one is either evil or virtuous; "he did not wish". But another wishes to understand so as to do good. The virtuous person wishes this very thing, to do good things. Again, the one who is not among these has become outside of these by his own will. The argument therefore establishes free will and the self-determination and freedom of choice, that no one is a transgressor by constitution, no one is good by essence; for we humans are all of the same substance. But according to our own choice or aversion we are either wicked or virtuous. 5 He devised lawlessness upon his bed. This he says, that not only when he goes forth and is active does he do lawless things, but also lying on his bed he devises lawlessness, when he ought to be imitating that blessed man who meditates on the law of the Lord day and night; "but his will is in the law of the Lord, and in his law he will meditate day and night". He who meditates on the law of the Lord day and night does not devise lawlessness upon his bed, but the law. It was said by the hierophant Moses from the person of God: "And all these words that I command you today shall be in your heart and in your soul". Then: "when you walk by the way, when you lie down, when you rise up". If he speaks the words of God also when he is lying down, he does not devise lawlessness upon his bed. It is possible also to call the body the bed of the

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ἁμαρτάνειν. "τῷ δὲ φόβῳ κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ". 3 ὅτι ἐδόλωσεν ἐνώπιον αὐτοῦ τοῦ εὑρεῖν τὴν ἀνομίαν αὐ τοῦ καὶ μισῆσαι. ἐνώπιον ἑαυτοῦ ἐδόλωσεν. κρύπτει τὸ κακὸν διὰ δόλου εἰδὼς ὅτι, ἐὰν μὴ κρύφῃ τὴν παρανομίαν δόλῳ, εὑρεθεῖσα μῖσος ἐνεργάζεται τῷ εὑρηκότι καὶ ἐγνωκότι αὐτήν. ἵν' οὖν μὴ μισηθῇ διὰ τὴν παρανομίαν, κρύπτει αὐτὴν δόλῳ̣· ὁ γὰρ εὑρὼν αὐτὴν μισεῖ. 232 οἶδας ὅτι καὶ ἐπισκιάζουσιν πολλάκις τοῖς κακοῖς ἔργοις πιθανότητας, ἵνα λανθάνωσιν. οἷον οἱ ψευδοπροφῆται "λύκοι ἅρπαγες" κατὰ τὴν γνώμην ὄντες ἐπιφέρονται δορὰν προβάτου, ἵνα πρόβατα νομισθῶσιν. ἐξ οὗ δὲ θέλουσιν πρόβατα γνωσθῆναι, φανερόν, ὅτι μισοῦσιν τὸν λύκειον τρόπον· ἀλλὰ κρύπτουσιν αὐτόν· ἐὰν γὰρ εὑρεθῇ, μῖσος ἐνεργάζεται. οὐδεὶς δὲ οὕτως ἠλίθιός ἐστιν ὥστε λέγε̣ιν̣· "φιλῶ τὴν ἀνομίαν καὶ μισῶ τὴν εὐσέβειαν"-ἐχόμενος γὰρ αὐτῆς καὶ ἡδόμενος ἐνεργεῖν αὐτὴν οὐ θέλει αὐτὴν μισῆσαι-· ἐὰν γὰρ φανερωθῇ, δείκνυται ὅτι καὶ κόλασιν ἐπιφέρει. 4 τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ δόλος. τὰ ῥήματα ἃ προφέρει, ἄνομα καὶ δόλιά ἐστιν. εἰ δὲ ἠθικῶς ἁμαρτάνει ἀκολασταίνων, ὀργιζόμενος, ἀδικῶν, ἀνομίαν ἐ´̣χ̣ει τὰ ῥήματα. εἰ δὲ ψευδοδοξεῖ, δόλον αὐτὰ ἔχει· δολιοῖ γάρ, ἵνα μὴ φανῇ τὸ ἀσεβὲς τῶν ῥημάτων αὐτοῦ καὶ καταπατηθ̣ῇ αὐτὰ καὶ ἀποστραφῇ τις αὐτά. ἐπερ · οὐκ εἶπεν τὴν "παρανομίαν"; -ἡ παρανομία καὶ ἀνομία ἐστίν, οὐ πάντως δὲ ἡ ἀνομία καὶ παρανομία ἐστίν. εἰ παρὰ τὸν νόμον γίνεται, ἔξω τούτου γίνεται ὁ ἐν εργῶν αὐτήν, ἀνομία ἐστίν. εἰ δὲ λαβὼν τὸν νόμον παρανομεῖ, παρὰ τὸν νόμον πράττει, παρανομία ἐστίν. ἡ παρανομία οὖν καὶ ἀνομία ἐστίν, οὐ πάντως δὲ ἡ ἀνομία καὶ παρανομία ἐστιν. ἐκ τῆς ἕξεως κρίνεται ὁ παρὰ τὸν νόμον ποιῶν καὶ μαχόμενα τῷ νόμῳ πράττων, ὅσον ἧκεν εἰς τὰς πράξεις. ἐὰν μέντοι τὴν διάθεσιν τοῦ ἐνεργοῦντος ἴδωμεν, καὶ ὁ μὲν νόμον εἰληφὼς μὴ πράττῃ κατ' αὐτόν, παρανομεῖ. ἐὰν δὲ πάλιν νόμου πεῖραν-γραπτοῦ λέγω- , ἀνομεῖ μόνον. "ὅσοι", φησίν, "ἐν νόμῳ ἥμαρτον"· οἱ ἐν νόμῳ ἁμαρτάνοντες παράνομοί εἰσιν. "ἀνόμως ἁμαρτάνουσιν" οἱ νόμον μὴ ἐσχηκότες. ὅμως τὸ πραττόμενον ἓν καὶ ταὐτόν ἐστιν. ἐκ τῆς προαιρέσεως καὶ διαθέσεως τοῦ ἐνεργοῦντος τὴν διαφορὰν λαμβάνω ὥστε ὁτὲ μὲν ἀνομίαν, ὁτὲ δὲ παρανομίαν καλεῖσθαι. 4 οὐκ ἠβουλήθη συνιέναι τοῦ ἀγαθῦναι. ἵνα μή τις νομίσῃ, ὅτι φύσις ἐστὶν ἡ διαστέλλουσα δοῦλον θεοῦ ἀπὸ παρανόμου καὶ τὸν σπουδαῖον ἀπὸ τοῦ φαύλου, τῇ προαιρέσει ἀνέθηκεν ἀμφότερα καὶ λέγει, ὅτι ἐπὶ τῆς ἑαυτοῦ βουλήσεως ἢ κακὸς ἢ σπουδαῖός ἐστιν· "οὐκ ἐβουλήθη". ἄλλος δὲ βούλεται συνιέναι τοῦ ἀγαθῦναι. ὁ σπουδαῖος βούλεται αὐτὸ τοῦτο ἀγαθὰ πράττειν. πάλιν ὁ μὴ ἐν τούτοις ὢν βουλήσει τῇ ἑαυτοῦ ἔξω τούτων γέγονεν. τὸ αὐτεξούσιον οὖν κατασκευάζει ὁ λόγος καὶ τὸ αὐτόνομον καὶ ἐλεύθερον τῆς προαιρέσεως, ὅτι οὐδεὶς ἐκ κατασκευῆς παράνομός ἐστιν, οὐδεὶς ἀγαθὸς κατ' οὐσίαν ἐστίν· πάντες γὰρ ὁμοούσιοί ἐσμεν οἱ ἄνθρωποι. παρὰ δὲ τὴν ἡμετέραν αἵρεσιν ἢ φυγὴν ἢ φαῦλοι ἢ σπουδαῖοί ἐσμεν. 5 ἀνομίαν ἐλογίσατο ἐπὶ τῆς κοίτης αὐτοῦ. τοῦτο λέγει ὅτι οὐ μόνον, ὅτε πρόεισιν καὶ ἐνεργεῖ, τὰ ἄνομα ἐργάζεται, ἀλλὰ καὶ ἐπὶ τῆς εὐνῆς ῥεριμμένος ἀνομίαν λογίζεται, δέον μιμήσασθαι ἐκεῖνον τὸν ἄνδρα τὸν μακαριζόμενον τὸν ἡμέρας καὶ νυκτὸς μελετῶντα τὸν νόμον τοῦ κυρίου· "ἀλλ' ἢη ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός". ὁ ἡμέρας̣ καὶ νυκτὸς μελετῶν τὸν νόμον κυρίου οὐ λογίζεται ἀνομίαν ἐπὶ τῆς κοίτης αὐτοῦ ἀλλὰ τὸν νόμον. εἴρηται υ῾̣πὸ τοῦ ἱεροφάντου Μωσέως ἐκ προσώπου τοῦ θεοῦ· "καὶ ἔσται πάντα τὰ ῥήματα ταῦτα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου". εἶτα· "πορευόμενος ἐν ὁδῷ, κοιταζόμενος, διανιστάμενος". εἰ λαλεῖ τὰ τοῦ θεοῦ ῥήματα καὶ κοιταζόμενος, οὐ λογίζεται ἀνομίαν ἐπὶ τῆς κοίτης αὐτοῦ. δυνατὸν καὶ τὸ σῶμα κοίτην εἰπεῖν τῆς