|
| Deut. 4.39. | |
| Deut. 10.17. | |repeated as above.
| | Deut. 10.17. |very paraphrastic.
| | |
Hom. 16. | |6. Deut. 4.39. |
7. Deut. 6.13. | | |
Deut. 6.4. | | |
| |8. Josh. 23.7. |as above.
8. Exod. 22.18 + | | |
Jer. 10.11. | | |
Gen. 1.1. | | |
Ps. 19.2. | | |
|8. Ps. 102.26. | |
Gen. 1.26. | | |
| |13. Deut. 13.1-3, |very free.
| | 9, 5, 3. |
Hom. 17. | |18. Num. 12.6. |}paraphrastic
| | Ex. 33.11. |} combination.
Hom. 18. | |17. Is. 40.26,27. |free quotation.
| | Deut. 30.13. |ditto.
18. Is. 1.3. | | |
Is. 1.4. | | |

The example of the Clementine Homilies shows conspicuously the
extremely deceptive character of the argument from silence. All
the quotations from the Old Testament found in them are taken from
five Homilies (iii, xi, xvi, xvii, xviii) out of nineteen, although
the Homilies are lengthy compositions, filling, with the translation
and various readings, four hundred and fourteen large octavo pages
of Dressel's edition [Endnote 38:1]. Of the whole number of quotations
all but seven are taken from two Homilies, iii and xvi. If Hom. xvi
and Hom. xviii had been lost, there would have been no evidence that
the author was acquainted with any book of the Old Testament besides
the Pentateuch; and, if the five Homilies had been lost, there would
have been nothing to show that he was acquainted with the Old Testament
at all. Yet the loss of the two Homilies would have left a volume
of three hundred and seventy-seven pages, and that of the five a
volume of three hundred and fifteen pages. In other words, it is
possible to read three hundred and fifteen pages of the Homilies
with five br