According to David Dawson, "the Jewish mind-set of "Barnabas", evident in its choice of images and examples, is unmistakable". He says that the work's two-part structure, with a distinct second part beginning with chapter 18, and its exegetical method "provide the most striking evidence of its Jewish perspective. It is presented as a "talmud" or "didachē" ('teaching') divided into "haggadah" and "halakhah". It uses Philonic allegorical techniques to interpret fragments of Septuagint passages, in the manner of the "midrashim". Finally, it applies biblical texts to its own contemporary historical situation in a manner reminiscent of the "pesher" technique found at Qumran."