165-175, Hegesippus, and Irenaeus in the most express terms) is much older and better than these 'most certain traditions' (Tertullian and Origen), even if they proved anything: 'in the Epistle of Clement use is made of the Epistle to the Hebrews;' but surely, according to any sober canons of criticism, the only light in which this argument can be regarded is as so much evidence for the Epistle to the Hebrews: the Epistle implies a development of the episcopate which 'demonstrably' (nachweislich) did not take place until during the course of the second century; what the 'demonstration' is does not appear, and indeed it is only part of the great fabric of hypothesis that makes up the Tuebingen theory.
Volkmar strikes into a new vein [Endnote 60:1].

The Epistle of Clement presupposes the Book of Judith; but the Book of Judith must be dated A.D.

117-118; and therefore the Epistle of Clement will fall about A.D.125.

What is the ground for this reasoning?
It consists in a theory, which Volkmar adopted and developed from Hitzig, as to the origin of the Book of Judith.

That book is an allegorical or symbolical representation of events in the early part of the rising of the Jews under Barcochba; Judith is Judaea, Nebuchadnezzar Trajan; Assyria stands for Syria, Nineveh for Antioch, Arphaxad for a Parthian king Arsaces, Ecbatana for Nisibis or perhaps Batnae; Bagoas is the eunuch- service in general; Holofernes is the Moor Lucius Quietus.