on, How did they arise? He must be aware
that the mass of German authorities he is so fond of quoting admit of
only two alternatives, that the Synoptic writers copied either from
the same original or from each other, and that the idea of a merely
oral tradition is scouted in Germany. But if this is the case, if so
great a freedom has been exercised in transcription, is it strange
that Clement (or any other writer) should be equally free in
quotation?

The author rightly notices--though he does not seem quite to
appreciate its bearing--the fact that Marcion and some codices (of
the Old Latin translation) insert, as Clement does, the phrase
[Greek: ei ouk egennaethae ae] in the text of St. Luke. Supposing
that this were the text of St. Luke's Gospel which Clement had before
him, it would surely be so much easier to regard his quotation as
directly taken from the Gospel; but the truer view perhaps would be
that we have here an instance (and the number of such instances in
the older MSS. is legion) of the tendency to interpolate by the
insertion of parallel passages from the same or from the other
Synoptic Gospels. Clement and Marcion (with the Old Latin) will then
confirm each other, as showing that even at this early date the two
passages, Matt. xxvi. 24 and Matt. xviii. 6 (Luke xvii. 2), had
already begun to be combined.

There is one point more to be noticed before we leave the Epistle
of Clement. There is a quotation from Isaiah in this Epistle which
is common to it with the first two Synoptics. Of this Volkmar
writes as follows, giving the words of Clement, c. xv, 'The
Scripture says somewhere, This people honoureth me with their
lips, but their heart is far from me,' ([Greek: houtos ho laos
tois cheilesin me tima hae de kardia auton porro apestin ap'
emou]). 'This "Scripture" the writer found in Mark vii. 6
(followed in Matt. xv. 8), and in that shape he could not at once
remember where it stood in the Old Testament. It is indeed Mark's
peculiar reproduction of Is. xxix. 13, in opposition to the
original and the LXX. A further proof that the Roman Christian has
here our Synoptic text in his mind, may be taken from c. xiii,
where he quotes Jer. ix. 24 with equal divergence from the LXX,
after the precedent of the Apostle (1 Cor. i. 31, 2 Cor. x. 17)
whose letters he expressly refers to (c. xlvii) [Endnote 69:1].
It is difficult here to avoid the conclusion that Clement is
quoting the Old Testament through the medi