¹ Das Buch Jesaia, in the introduction to chapters 40 ff., in the notes on 41:4, 12 ff., 21 ff., etc. See also the third edition, p. 280, below.

² See the Journal of Biblical Literature, Vol. 57 (1938), p. 138 Google Scholar, footnote.

³ See the J.B.L., Vol. 57, p. 126 f., and the literature there referred to.

⁴ The curiously tinkered verse 43:14 forms no exception. Here the exiles in “the north, the south, the east, and the west” (verses 5 f.) are brought home to Palestine “in ships,” just as in chapter 60; but the proper names “Babylon” and “Chaldea,” thrown in for good measure, create chaos, as any commentary will testify. The same superfluous and disturbing pair, Babel-Kasdīm, will be found inserted in two other places, 48:14, 20. The two words also appear significantly in athbash disguise in Jer. 51:1, 41.

⁵ The passage 43:22 ff. shows that the temple had long been built. It is obvious that verses 23a and 24a must be taken as questions; but however that may be, the evidence is clear that the sacrifices of the temple were in full operation at the time when chapter 43 was written.

⁶ Professor Kaminka's main purpose, to show the possibility of a single author for both halves of the book, could not interest me especially. It was his feeling of the false rhythm in 45:1 that caught my attention.

⁷ It is remarkable that a Hebrew writer in the 6th century B.C., one who was familiar (as this writer certainly was) with the religious literature of his people, could represent Yahweh as rejoicing in pillage and plunder, whether by Israel or by Gentiles. Commentators have suggested that Israel was to have the benefit of this loot; how, is not clear.

⁸ Prof.Marti's, Karl Das Buch Jesaja (Tübingen, 1900 Google Scholar) is an especially thorough and sober work, well fitted to represent modern criticism since Duhm.

⁹ Calling by name signifies a close and intimate relation. Thus, 43:1, Yahweh says to Israel, “I have called thee by thy name, thou art mine.” See also Ex. 31:2. The title is of course “Anointed one,” see above.

¹⁰ So David is represented as saying, in Psalm 18:33, “God girdeth me with strength.”

¹¹ The Hebrew text is not quite in order. For אח read זאח; with האל יהוה compare 42:5.

¹² The Hebrew verb used here (as in Ex. 14:5) reminds at once of the “flight” from Egypt.

¹³ It will be worth while to pause for a moment over this exhortation to Israel, to proclaim to the world what Yahweh has done for his people. Similar is verse 6: You have heard and seen all this, and will you not declare it? The deliverance of Israel from Egypt was a theme of which the prophets and psalmists never tired. Allusions to it appear on page after page, neither Israelites nor Gentiles could be allowed to forget it.

According to Marti's Jesaja, page 297, the rescue from Babylonia was “a greater wonder” than the exodus from Egypt. Why, then, did the spokesmen of Israel fail to “declare it”? In an earlier day, when it was believed that no canonical Hebrew literature was written later than the early Persian period, the question was not difficult to answer. Now that it is known that the greater part of the Hebrew Bible was written after the time of Cyrus, including much of the prophetic literature and practically all of the Psalter, the matter becomes truly mysterious. Were the Jews the utterly apathetic and ungrateful people that this silence would make them?

Was there not, for example, a “Trito-Isaiah,” the author of many long chapters, and an imitator (it is said) of Second Isaiah? He makes no mention of the marvelous Restoration from Babylonia. In chapters 61 and 62 he had excellent opportunity. In 63:11–14 he invokes passionately the God who brought Israel home through the Sinai desert; it is utterly incredible that he should have failed here to mention the “greater miracle,” if he had ever heard of it. Such Psalms as 105–107, 114, 135 and 136, had need of this wonderful illustration of Yahweh's care of his people. If their authors knew of it, how could they possibly refrain from “bringing it forth to the end of the earth”?

Daniel, in chapter 9, knows that his people are in the home land, in Judah and Jerusalem (see verses 7 and 16!), but for the renown (שם) of the God of Israel he can only point to the rescue from Egypt (verse 15). In chapter 10 (third year of Cyrus) neither Daniel nor the angel who talks with him shows any knowledge of the events narrated in Ezra, chapters 1 ff., Persia is simply the typical enemy. Why is it, that there is in the Hebrew Bible no allusion to the great Return except in the writings of the Chronicler? There is only one possible answer, and it comes clear from every side: Because there was no Return.

¹⁴ Cyrus will be retained, it is needless to say, in all popular texts and treatises, in the multitude of quasi-scientific publications, and by the many scholars who refuse to examine any new evidence which overthrows long-accepted beliefs. The figure of the foreign liberator is far too romantic to be given up by the public, and the central importance which he has had in the history of Hebrew literature insures his retention in the standard textbooks for many years to come. It is most unfortunate, but inevitable. Though a matter of the highest importance, it can hardly be given notice in the present generation.