[30] E.g. [Ps. l, 8–15]; [li, 16–17], where v. [19] is obviously a priestly addition, meant to countervail vv. 16, 17. [↑]
[31] Cp. Kuenen, i, 156; Wellhausen, Prolegomena, p. 139; Israel, p. 478. [↑]
[32] As to a possible prehistoric connection of Hebrews and Perso-Aryans, see Kuenen, i, 254, discussing Tiele and Spiegel, and iii, 35, 44, treating of Tiele’s view, set forth in his Godsdienst van Zarathustra, that fire-worship was the original basis of Yahwism. Cp. Land’s views, discussed by Kuenen, p. 398; and Renan, Hist. des langues sémit. p. 473. [↑]
[33] Cheyne, Introd. to Isaiah, Prol. pp. xxx, xxxviii, following Kosters. [↑]
[34] There is a cognate dispute as to the condition of the Samaritans at the time of the Return. Stade (Gesch. den Volkes Israel, i, 602) holds that they were numerous and well-placed. Winckler (Alttestamentliche Untersuchungen, 1892, p. 107) argues that, on the contrary, they were poor and unorganized, and looked to the Jews for help. So also E. Meyer, Gesch. des Alt. iii (1901), 214. [↑]
[35] Cp. Rowland Williams, The Hebrew Prophets, ii (1871), 38. This translator’s rendering of the phrase cited by Zephaniah runs: “Neither good does the eternal nor evil.” [↑]
[36] Cp. E. Meyer, Geschichte des Alterthums, iii, 216. [↑]
[37] [Mal. ii, 17]; [iii, 13]. Cp. [ii, 8, 11]. [↑]