c. xxxiv ([Greek: ophthalmhos ouk eiden k.t.l.]; compare 1 Cor. ii.
9). Again, in c. xxxvi Clement has the [Greek: puros phloga] of
Heb. i. 7 for [Greek: pur phlegon] of the LXX. The rest of the
parallelisms in Clement's Epistle are for the most part with
Clement of Alexandria, who had evidently made a careful study of
his predecessor. In one place, c. liii, there is a remarkable
coincidence with Barnabas ([Greek: Mousae Mousae katabaethi to
tachos k.t.l.]; compare Barn. cc. iv and xiv). In the Epistle of
Barnabas itself there is a combined quotation from Gen. xv. 6,
xvii. 5, which has evidently and certainly been affected by Rom.
iv. 11. On the whole we may lean somewhat decidedly to the
hypothesis of a mutual study of each other by the Christian
writers, though the other hypothesis of the existence of different
versions (whether oral and traditional or in any shape written)
cannot be excluded. Probably both will have to be taken into
account to explain all the facts.

Another disturbing influence, which will affect especially the
quotations in the Gospels, is the possibility, perhaps even
probability, that many of these are made, not directly from either
Hebrew or LXX, but from or through Targums. This would seem to be
the case especially with the remarkable applications of prophecy
in St. Matthew. It must be admitted as possible that the
Evangelist has followed some Jewish interpretation that seemed to
bear a Christian construction. The quotation in Matt. ii. 6, with
its curious insertion of the negative ([Greek: oudamos elachistae]
for [Greek: oligostos]), reappears identically in Justin (Dial. c.
78). We shall probably have to touch upon this quotation when we
come to consider Justin's relations to the canonical Gospels. It
certainly seems upon the face of it the more probable supposition