776 iv. 28; v. 7; vii. 16; xi. 14; xv. 1 ff.

777 v. 9, 29; ix. 9; xxi. 7.

778 vi. 15; viii. 12; ix. 15 (xxiii. 15); xv. 7, 8; xiii. 24; xviii. 17;
vi. 26; ix. 11; vii. 15; xxiv. 9, 10.

779 ii. 19; iv. 18; vii. 19; xiii. 22.

780 vi. 27-30; pp. 132 ff.

781 ii. 30, v. 3.

782 ii. 25; xviii. 12; vi. 15; viii. 12; xi. 14; xiv. 11.

783 v. 31; xiii. 25; xviii. 11 ff.; xxiii. 14-17; xxvii. 9; xxviii. 15.

784 iii. 21-25, a vain confession of sin by the people which meets only
with a sterner call from God (iv. 3-4; see pp. 102 f., 107 f.) and
was, as the subsequent years proved, ineffective; cp. xviii. 15.

785 ii. 5, 31, 32.

786 xii. 7-9; ii. 14.

787 xii. 11; cp. Gen. xlviii. 7.

788 xxxi. 20.

789 I shall judge thee for saying "I am guiltless": ii. 35.

790 Above, pp. 186 ff., 348.

791 ii. 13; xiv. 8; xvii. 13; iii. 12.

792 i. 11 f.; xxxi. 35 f.

793 viii. 7; v. 22 (xxxi. 35); xiv. 22 (after the Greek); cp. iii. 3; v.
24.

794 xxiii. 23 f.; above, p. 256.

795 By Smend.

796 Amos ix. 2 ff.

797 See above, pp. 238-241.

798 xxix. 4-13; cp. vii. 14, 21 ff.; iii. 16; and see above, pp.
143-159.

799 See above, pp. 90 ff.

800 v. 1-5; viii. 8, scribes and wise; and prophets and priests
continually.

801 ix. 4 f.; v. 7 f.; xx. 3 f.; xxii. 13-18; xxxviii. 22; xxviii. 15 f.

802 iii. 2; v. 26; x. 21; xxiii. 31.

803 v. 1.

804 xi. 20; xx. 12.

805 xvii. 9 f.

806 xxiii. 24.

807 xxxi. 29 f.

808 xxvi. 2 f.

809 ix. 24.

810 x. 23.

811 xvii. 7 f.; above, p. 54.

812 See above, pp. 227-229.

813 xii. 3.

814 Above, pp. 293 ff. This was rightly perceived by earlier critics of
last century, Movers, De Wette, Hitzig, etc., who mostly assigned as
a date the end of the exile and read the influence of the Second
Isaiah upon any Jeremian material that the chapters may contain. In
spite of objections by Graf their thesis was reaffirmed and expanded
by Stade (_Gesch. Isr._ i. 643) and by Smend (_Lehrbuch der A.T.
Religionsgeschichte_, 1893), who denied that any part of xxx, xxxi
was from Jeremiah, on grounds both of alleged inconsistencies with
Jeremiah's teaching, and of the representations of Judah with her
people restored and her cultivation resumed. But since Smend
criticism has been more discriminating; a