^{page 457 note 1} As for example, Rignell, L. G. (Isaiah Chapter I, Studia Theologica XI (1957), pp. 140–158) who finds the coherence of the chapter in underlying Deuteronomic themes, unexpressed by Isaiah but understood by his hearers!CrossRefGoogle Scholar

^{page 458 note 1} Church Dogmatics, 1.2, §19, p. 494.

^{page 460 note 1} Mowinckel, S., The Psalms in Israel's Worship, ET 1962, vol. II, p. 70.Google Scholar

^{page 461 note 1} This translation represents a softening by the Massoretes of an original ‘to see my face’ or, as we might say, ‘to see me personally’. Cf. Exod. 34.20, 24, Deut. 31.11, Ps. 42.2. It is an expression used of the people's visit to the Temple at one of the great feasts.

^{page 461 note 2} Equivalent to the personal pronoun ‘I’, but perhaps betraying intensity of feeling.

^{page 462 note 1} Vaux, R. de, Studies in Old Testament Sacrifice, 1964, p. 50.Google Scholar

^{page 463 note 1} Gray, J., The Legacy of Canaan, 1957.Google Scholar

^{page 463 note 2} Jeremiah (ch. 35) uses them as an object-lesson but does not identify himself with them.

^{page 464 note 1} See Jones, D. R., The Cessation of Sacrifice after the destruction of the Temple in 586 BC, JTS New Series, vol. XIV, part 1, 1963, pp. 12–31.Google Scholar

^{page 465 note 1} The blood of many sacrifices, but probably also this symbolises the more serious guilt of perpetrating or conniving at the miscarriage of justice, as in Isa. 59.3, 7.

^{page 465 note 2} AV and RV are possible.

^{page 467 note 1} Barth, op. cit., §17, p. 316.

^{page 468 note 1} op. cit., p. 282.

^{page 469 note 1} op. cit., p. 316.

^{page 469 note 2} op. cit., p. 316.

^{page 469 note 3} op. cit., p. 318.