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| | Deut. 4.39. | | | Deut. 10.17. | |repeated as above. | | Deut. 10.17. |very paraphrastic. | | | Hom. 16. | |6. Deut. 4.39. | 7. Deut. 6.13. | | | Deut. 6.4. | | | | |8. Josh. 23.7. |as above. 8. Exod. 22.18 + | | | Jer. 10.11. | | | Gen. 1.1. | | | Ps. 19.2. | | | |8. Ps. 102.26. | | Gen. 1.26. | | | | |13. Deut. 13.1-3, |very free. | | 9, 5, 3. | Hom. 17. | |18. Num. 12.6. |}paraphrastic | | Ex. 33.11. |} combination. Hom. 18. | |17. Is. 40.26,27. |free quotation. | | Deut. 30.13. |ditto. 18. Is. 1.3. | | | Is. 1.4. | | | The example of the Clementine Homilies shows conspicuously the extremely deceptive character of the argument from silence. All the quotations from the Old Testament found in them are taken from five Homilies (iii, xi, xvi, xvii, xviii) out of nineteen, although the Homilies are lengthy compositions, filling, with the translation and various readings, four hundred and fourteen large octavo pages of Dressel's edition [Endnote 38:1]. Of the whole number of quotations all but seven are taken from two Homilies, iii and xvi. If Hom. xvi and Hom. xviii had been lost, there would have been no evidence that the author was acquainted with any book of the Old Testament besides the Pentateuch; and, if the five Homilies had been lost, there would have been nothing to show that he was acquainted with the Old Testament at all. Yet the loss of the two Homilies would have left a volume of three hundred and seventy-seven pages, and that of the five a volume of three hundred and fifteen pages. In other words, it is possible to read three hundred and fifteen pages of the Homilies with five br
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