We have this anî hû in a fuller form in the Song of Moses (Deut. XXXII. 39), as anî anî hû, and the former is probably an abbreviation of the latter. But the latter is itself grammatically only a mode of expressing by pronouns what Ehye asher ehye expresses by verbs.[698] Now the Song of Moses and the Blessing of Moses, which is connected with it, are easily proved by an examination of their contents to move in much the same prophetical circle of ideas, except indeed that these ideas are already mingled with views which prevailed later, at the time of the compromise. To mention a few examples: the assertion that Jahveh made and established Israel (vv. 6, 15), but that Israel forgot him that made him (v. 18), the exhortation to the people to remember the days of old (v. 7), and the reference to the Tôrâ appointed by Moses (XXXIII. 4), vividly recall the speeches of the second Isaiah (XLIV. 2, LI. 13, XLVI. 9 etc.) and Malachi (III. 22 [IV. 4]). Besides these passages, Deut. XXXII. 2 may be compared with Is. LV. 10 and Job XXIX. 22 _et seq._; v. 16 (where the idols are called zârîm ‘strangers’) with Jer. II. 25, III. 13, Is. XLIII. 12; v. 17 with Jer. XXIII. 23 (in both which the strange gods are called ‘gods from near’). If the reading êsh dâth in the Blessing of Moses v. 2 is correct, the word dâth points to a society accessible to Persian words; and the passage in Deut. XXXII. 39, where the doctrine of the resurrection of the dead is mentioned as a recognised article of faith,[699] confirms this impression. Thus also the anî anî hû[700] which occurs in this passage, compared with anî hû which is used by the second Isaiah, is a proof that metaphysical speculation on the idea of Jahveh arose only in the latest period of the development of Prophetism. § 4. In the time of the earlier Prophets, however, the chief weight of the Jahveistic confession was given to national and moral ideas.