[396] A list of the more obvious is given by Kuenen, p. 324.
[397] The first chapter in the Hebrew closes with ver. 9.
[398] Cf. this with Amos; above, pp. [192] ff.
[399] König's arguments (Einleitung, 309) in favour of the possibility of the genuineness of the verse do not seem to me to be conclusive. He thinks the verse admissible because Judah had sinned less than Israel; the threat in vv. 4-6 is limited to Israel; the phrase Jehovah their God is so peculiar that it is difficult to assign it to a mere expander of the text; and if it was a later hand that put in the verse, why did he not alter the judgments against Judæa, which occur further on in the book?
[400] So Cheyne and others, Kuenen adhering. König agrees that they have been removed from their proper place and the text corrupted.
[401] Rom. ix. 25, 26, which first give the end of Hosea ii. 23 (Heb. 25), and then the end of i. 10 (Heb. ii. 2). See below, p. 249, n. [488].
[402] 721 b.c.
[403] Stade, Gesch., I. 577; Cornill, Einleitung, who also would exclude no king and no prince in iii. 4.
[404] This objection, however, does not hold against the removal of merely and David, leaving their king.
[405] ii. 7, 11, 14, 17 (Heb.). In i. 4 B-text reads Ἰούδα for יהוא while Qmq have Ἰηου.