The same belief evidently underlies the Septuagint form of Jeremiah xxvi. (= xlvi. in the Hebrew) 16: “Let us arise and let us return to our people, to our fatherland, from the face of the Hellenic sword”; the Hebrew, which has again the correct reading, has “the oppressing sword” instead of “the Hellenic sword.” The same substitution for the Hebrew word occurs again in the Septuagint of Jeremiah xxvii. (= l. in the Hebrew) 16. These practically exhaust the actual references to the Greeks in the Old Testament; but traces of Greek influence are probably to be discerned in other directions. This influence is obvious in those cases, though they are but few in number, in which Greek words are adapted; this occurs only in the Book of Daniel, where a few Greek words for musical instruments appear in an aramaized form, viz., _psantērîn_, _symphōnia_, in Daniel iii. 5, and _kaithros_ in iii. 7 (cp. also iii. 10, 15); the form of the word _psantērîn_ is interesting, because “this form alongside of the Greek _psaltērion_ proves the influence of the Macedonian dialect which substituted _n_ for _l_.”[94] II. TRACES OF GREEK INFLUENCE IN THE OLD TESTAMENT The question as to the existence or otherwise of Hellenistic influence in certain other books of the Old Testament is a difficult one upon which much diversity of opinion exists among scholars. We turn first to the Psalms. The majority of scholars are agreed that a number of the Psalms belong to the Greek and Maccabæan eras,[95] and if this is so the possibility of Greek influence being discerned in them must be recognized. It is always precarious to base conclusions upon what is assumed to be the political situation depicted in any particular psalm; but considerations of another character may well indicate the _age_ to which a psalm in all probability belongs; for example, that the conditions which form the background of many of the Psalms are those brought about through contact with Hellenism during the period of the Ptolemaic and Seleucid rule is proved by the fact that in a number of them a plaintive cry, or vehement denunciation, is uttered not only on account of the domination of the heathen, but also because within the Jewish community itself a religious cleft has occurred; so that a distinction is made between those of Israel who are faithful to the Law, and those who are renegades and who are, therefore, classed with the Gentiles.[96] When it is realized that there is no period in Jewish history, excepting that just referred to, during which conditions such as these obtained, it will be granted that there is ample justification for assigning the Psalms in question to the Greek period. We agree, therefore, with Friedländer in his belief that the conflict between the god-fearing, pious Israelites, and the godless, with which these Psalms are full, really reflects the attitude of the champions of the old orthodoxy, which was founded by Ezra,