ances from the Book of Daniel
should perhaps not be given, as the text of that book is known to have
been in a peculiarly corrupt and unsettled state; so much so that, when
translation of Theodotion was made towards the end of the second
century, it was adopted as the standard text. Barnabas also combines
passages, though not quite to such an extent or so elaborately as
Clement, and he too inserts no mark of division. We will give an example
of this, and at the same time of his paraphrastic method of quotation:--

_Barnabas_ c. ix.

[Greek: [kai ti legei;] Peritmaethaete to sklaeron taes kardias
humon, kai ton trachaelon humon ou mae sklaerunaete.]

_Jer._ iv. 3, 4 _and_ vii. 26.

[Greek: Peritmaethaete to theo humon, kai peritemesthe taen
sklaerokardian humon ... kai esklaerunan ton trachaelon auton...]

A similar case of paraphrase and combination, with nothing to
mark the transition from one passage to the other, would be in c.
xi, Jer. ii. 12, 13 and Is. xvi. 1, 2. For paraphrase we may take
this, from the same chapter:--

_Barnabas_ c. xi.

[Greek: [kai palin heteros prophaetaes legei] Kai aen hae gae
Iakob epainoumenae para pasan taen gaen.]

_Zeph_. iii. 19.

[Greek: kai thaesomai autous eis kauchaema kai onomastous en pasae
tae gae.]

_Barnabas_ c. xv.

[Greek: [autous de moi marturei legon] Idou saemeron haemera estai
hos chilia etae.]

_Ps_. xc. 4

[Greek: hoti chilia etae en ophthalmois sou hos hae haemera hae
echthes haetis diaelthe.]

A very curious instance of freedom is the long narrative of Jacob
blessing the two sons of Joseph in c. xiii (compare Gen. xlviii.
11-19). We note here (and elsewhere) a kind of dramatic tendency, a
fondness for throwing statements into the form of dialogue rather
than narrative. As a narrative this passage may be compared with
the history of Rahab and the spies in Clement.

And yet, in spite of all this licence in quotation, there are some
rather marked instances of exactness; e.g. Is. i. 11-14 in c. ii,
the combined passages from Ps. xxii. 17, cxvii. 12, xxii. 19 in c.
vi, and Ps. i. 3-6 in c. xi. It should also be remembered that in
one case, Deut. ix. 12 in cc. iv and xiv, the same variation is
repeated and is also found in Justin.

It tallies with what we should expect, supposing the writings
attributed to Ignatius (the seven Epistles) to be genuine, that
the quotations from the Old as well as from the New Testament in
them are few and