[Footnote 72: Four passages may be chiefly appealed to in support of the opposite view, viz., 2 Peter III. 16; Polycarp ep. 12. 1; Barn. IV. 14; 2 Clem. II. 4. But the first is put out of court, as the second Epistle of Peter is quite a late writing. The second is only known from an unreliable Latin translation (see Zahn on the passage: "verba 'his scripturis' suspecta sunt, cum interpres in c. II. 3 ex suis inseruerit quod dictum est"), and even if the latter were faithful here, the quotation from the Psalms prefixed to the quotation from the Epistle to the Ephesians prevents us from treating the passage as certain evidence. As to the third passage ([Greek: mepote, hos gegraptai, polloi kletoi, oligoi de eklektoi heurethomen]), it should be noted that the author of the Epistle of Barnabas, although he makes abundant use of the evangelic tradition, has nowhere else described evangelic writings as [Greek: graphe], and must have drawn from more sources than the canonic Gospels. Here, therefore, we have an enigma which may be solved in a variety of ways. It seems worth noting that it is a saying of the Lord which is here in question. But from the very beginning words of the Lord were equally reverenced with the Old Testament (see the Pauline Epistles). This may perhaps explain how the author--like 2 Clem. II. 4: [Greek: hetera de graphe legei hoti ouk elthon kalesai dikaious alla hamartolous]--has introduced a saying of this kind with the same formula as was used in introducing Old Testament quotations. Passages, such as Clem. XIII. 4: [Greek: legei ho theos: ou charis humin ei agapate k.t.l.] would mark the transition to this mode of expression. The correctness of this explanation is confirmed by observation of the fact that the same formula as was employed in the case of the Old Testament was used in making quotations from early Christian apocalypses, or utterances of early Christian prophets in the earliest period. Thus we already read in Ephesians V. 14: [Greek: dio legei: egeire ho katheudon kai anasta ek ton nekron kai epiphausei soi ho Christos]. That, certainly, is a saying of a Christian prophet, and yet it is introduced with the usual "[Greek: legei]". We also find a saying of a Christian prophet in Clem. XXIII. (the saying is more complete in 2 Clem. XI.) introduced with the words: [Greek: he graphe haute, hopou legei]. These examples may be multiplied still further. From all this we may perhaps assume that the trite formulae of quotation "[Greek: graphe], [Greek: gegraptai]," etc., were applied wherever reference was made to sayings of the Lord and of prophets that were fixed in writings, even when the documents in question had not yet as a whole obtained canonical authority. Finally, we must also draw attention to the following:--The Epistle of Barnabas belongs to Egypt; and there probably, contrary to my former opinion, we must also look for the author of the second Epistle of Clement.