Whether from Jeremiah or not, this is one of the most critical texts of the Old Testament because while repeating what the Prophet has already fervently accepted,(298) that the terms of the deuteronomic Covenant were simply obedience to the ethical demands of God, it contradicts Deuteronomy and even more strongly Leviticus, in their repeated statements that in the wilderness God also commanded sacrifices. The issue is so grave that there have been attempts to evade it. None, however, can be regarded as successful. That which would weaken the Hebrew phrase, rightly rendered _concerning_ by our versions, into _for the sake of_ or _in the interest of_ (as if all the speaker intended was that animal sacrifice was not the chief end or main interest of the Divine legislation) is doubtful philologically, nor meets the fact that all the Hebrew codes assign an indispensable value to sacrifice. Inadmissible also is the suggestion that the phrase means _concerning the details of_, for Deuteronomy and especially Leviticus emphasise the details of burnt-offering and sacrifice. Nor is the plausible argument convincing that the Prophet spoke relatively, and meant only what Samuel meant by _Obedience is better than sacrifice_, or Hosea by _The Knowledge of God is more than burnt-offerings_.(299) Nor are there grounds for thinking that the Prophet had in view only the Ten Commandments; while finally to claim that he spoke in hyperbole is a forlorn hope of an argument. In answer to all these evasions it is enough to point out that the question is not merely that of the value of sacrifice, but whether during the Exodus the God of Israel gave any charge concerning sacrifice; as well as the fact that others than Jeremiah had either explicitly questioned this or implicitly denied it. When Amos, in God’s Name repelled the burnt-offerings of his generation he asked, _Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O House of Israel?_ and obviously expected a negative answer. And the following passages only render more general the truth that Israel’s God has no pleasure at any time in the sacrifices offered to Him, with the institution of which—the natural inference is—He can have had nothing to do. _Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil. Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He hath declared to thee, O man, what is good: and what doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God._ And these two utterances in the Psalms: _Shall I eat the flesh of bulls or drink the blood of goats? Offer unto God thanksgiving and pay thy vows to the Most High_; and _Thou desirest not sacrifice else would I give it, Thou delightest not in burnt-offering, The sacrifices of God are a broken spirit_.(300)