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 estruction of Jerusalem, and Bauer to the time of the Exile. Ewald says it is not now possible to trace the poet more exactly. And Maurer closes by saying: ''illue unum equidem pro certo habeo, fuisse vatem hominem opibus praeditum atque illustrem, qui magna auctoritate valeret non solum apud suos, verum etiam apud barbaros. ''Hitzig persists in his view, that Jeremiah composed the first portion when cast into prison as an apostate, and the second portion in the court of the prison, when placed under this milder restraint. And according to Olshausen, even here again, the whole is appropriate to the time of the Maccabees. But it seems to us to be confirmed at every point, that David, who was so persecuted by Saul, is the author. The cry of prayer אל־תרחק (Psa 22:12, Psa 22:20; Psa 35:22; Psa 38:22, borrowed in Psa 71:12); the name given to the soul, יחידה (Psa 22:21; Psa 35:17); the designation of quiet and resignation by דומיה (Psa 22:3; Psa 39:3; Psa 62:2, cf. Psa 65:2), are all regarded by us, since we do not limit the genuine Davidic Psalms to Psa 3:1 as Hitzig does, as Davidic idioms. Moreover, there is no lack of points of contact in other respects with genuine old Davidic hymns (cf. Psa 22:30 with Psa 28:1, those that go down to the dust, to the grave; then in later Psalms as in Psa 143:7, in Isaiah and Ezekiel), and more especially those belonging to the time of Saul, as Ps 69 (cf. Psa 22:27 with Psa 69:33) and Ps 59 (cf. Psa 22:17 with Psa 59:15). To the peculiar characteristics of the Psalms of this period belong the figures taken from animals, which are heaped up in the Psalm before us. The fact that Ps 22 is an ancient Davidic original is also confirmed by the parallel passages in the later literature of the Shı̂r (Psa 71:5. taken from Psa 22:10.; Psa 102:18. in imitation Psa 22:25, Psa 22:31.), of the Chokma (Pro 16:3, גּל אל־ה taken from Psa 22:9; Psa 37:5), and of prophecy (Isaiah, Isa 49:1, Isa 53:1; Jeremiah, in Lam 4:4; cf. Psa 22:15, and many other similar instances). In spite of these echoes in the later literature there are still some expressions that remain unique in the Psalm and are not found elsewhere, as the hapaxlegomena אילוּת and ענוּת. Thus, then, we entertain no doubts respecting the truth of the לדוד. David speaks in this Psalm, - he and not any other, and that