27. Of passages quoted as sayings of Christ several are not to be found in our Gospels. § 30.4. b. The Epistle known by the name of Paul’s travelling companion =Barnabas= (Acts iv. 36) was first recovered in the 17th century. The first 4½ chapters were added from an old Latin translation, till in the 19th century the _Codex Sinaiticus_ of the New Testament, and recently also the Jerusalem Codex of Bryennius above referred to, supplied the complete Greek text.[58] The date of the epistle has been variously assigned to the age of Domitian, to that of Nerva, to that of Hadrian; and is placed by Harnack between A.D. 96 and A.D. 125. Its extravagant allegorical interpretation of the Old Testament betrays its Alexandrian origin, and in Gentile-Christian depreciation of the ceremonial law of the Old Testament it goes so far as to attribute the conception and actual composition of its books to diabolical inspiration. It admits indeed a covenant engagement between God and Israel, but maintains that this was immediately terminated by Moses’ breaking of the tables of the law. All things considered the composition of this Epistle by Barnabas is scarcely conceivable. This was acknowledged by Eusebius who counted it among the νόθοι, and by Jerome, who placed it among the Apocrypha. For the rest, however, its type of doctrine is in essential agreement with that of Paul, though it fails to penetrate the depths of apostolic truth. It is at least decidedly free from any taint of that legalistic-moral conception of Christianity which is so strongly masked in the discourse of Clement. The divine sonship, pre-existence, and world-creating activity of Christ is expressly acknowledged and taught, though there is yet no reference to the doctrine of the Logos.