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Updated: May 10, 2025
But this was not the only point on which I found my notions of right and wrong utterly confounded; hardly a day passed in which I did not discover that something or other that I had been taught to consider lawful as eating, was held in abhorrence by those around me; many words to which I had never heard an objectionable meaning attached, were totally interdicted, and the strangest paraphrastic sentences substituted.
On our own part, we beg to add, that we understand the style of the translator is more paraphrastic than can be approved by those who are acquainted with the singularly curious original.
The natural inference from the exactness of this coincidence with the language of Matthew as compared with Luke, is not neutralised by the paraphrastic addition from Matt. vi. 8, because such additions and combinations, as will have been seen from our table of quotations from the Old Testament, are of frequent occurrence.
The dictum de omni is on a par with another truth, which in its time was also reckoned of great importance, “Whatever is, is.” To give any real meaning to the dictum de omni, we must consider it not as an axiom, but as a definition; we must look upon it as intended to explain, in a circuitous and paraphrastic manner, the meaning of the word class.
Many of the quotations from the Old Testament in the New are highly paraphrastic. We may take the following as somewhat marked examples: Matt. ii. 6, xii. 18-21, xiii. 35, xxvii. 9, 10; John viii. 17, xii. 40, xiii. 18; 1 Cor. xiv. 21; 2 Cor. ix. 7. Matt. xxvii. 9. 10. Zech. xi. 13. It can hardly be possible that the Evangelist has here been influenced by any Targum or version.
To give any real meaning to the dictum de omni, we must consider it not as an axiom, but as a definition; we must look upon it as intended to explain, in a circuitous and paraphrastic manner, the meaning of the word class.
A, but this does not appear consistently throughout. It may be well to give a few examples of the extent to which Barnabas can carry his freedom of quotation. Barnabas also combines passages, though not quite to such an extent or so elaborately as Clement, and he too inserts no mark of division. We will give an example of this, and at the same time of his paraphrastic method of quotation:
All this indicates that the time for the just appreciation of German literature in general and of Goethe in particular is drawing near at last; that its influence has for some time been felt is proved, among other things, by that paraphrastic imitation of "Faust," Bailey's "Festus." That a poem like "Faust" could not at first be generally understood is not unnatural.
It is obvious that if he is quoting St. John the quotation is throughout paraphrastic. And yet it is equally noticeable that he does not use the exact Johannean phrase, he uses others that are in each case almost precisely equivalent. John of the saying respecting spiritual regeneration with the same strangely gross physical misconception.
The passage is quoted as often as four times, with wide difference and indeed complete confusion of text. The, in any case, paraphrastic quotation or quotations which find a parallel in Matt. vii. 13, 14 and Luke xiii. 24 are important as seeming to indicate that, if not taken from our Gospel, they are taken from another in a later stage of formation. Matt. xvi. 16. Mark viii. 29. Luke ix. 20.
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