freely; e.g. in Ps. li. 19 he makes the strange insertion which is given in brackets, [Greek:  Thusia to Theo kardia suntetrimmenae, [osmae euodias to kurio kardia doxasousa ton peplakota autaen]].  He has also added words and clauses in several other places.  There can be no question that he quotes largely from memory; several of his quotations are repeated more than once (Deu. ix. 12; Is. l. 7; Ps. xxii. 17; Gen. i. 28; Jer. iv. 4); and of these only one, Deut. ix. 12, reappears in the same form.  Often he gives only the sense of a passage; sometimes he interprets, as in Is. i. 10, where he paraphrases [Greek:  archontes Sodomon] by the simpler [Greek:  archontes tou laou toutou].  He has curiously combined the sense of Gen. xvii. 26, 27 with Gen. xiv. l4—­in the pursuit of the four kings, it is said that Abraham armed his servants three hundred and eighteen men; Barnabas says that he circumcised his household, in all three hundred and eighteen men.  In several cases a resemblance may be noticed between Barnabas and the text of Cod.  A, but this does not appear consistently throughout.

It may be well to give a few examples of the extent to which Barnabas can carry his freedom of quotation.  Instances 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.