Yet it is very remarkable, that our Scripture states not one moral or religious virtue as the qualification of this Gentile to the title of _Jehovah's Messiah_. We search here in vain for any gleam of appreciation of that character, which drew the admiring eyes of Greece. In the whole range of our prophecy there is not a single adjective, expressing a moral virtue, applied to Cyrus. The _righteousness_, which so many passages associate with his name, is attributed, not to him, but to God's calling of him, and does not imply justice or any similar quality, but is, as we shall afterwards see when we examine the remarkable use of this word in Second Isaiah, a mixture of good faith and thoroughness,--all-rightness.[94] The one passage of our prophet, in which it has been supposed by some that Jehovah makes a religious claim to Cyrus, as if the Persian were a monotheist--_he calleth on My name_--is, as we have seen,[95] too uncertain, both in text and rendering, to have anything built upon it. Indeed, no Hebrew could have justly praised this Persian's faith, who called himself the "servant of Merodach," and in his public proclamations to Babylonia ascribed to the Babylonian gods his power to enter their city.[96] Cyrus was very probably the pious ruler, described by Xenophon, but he was no monotheist. And our prophet denies all religious sympathy between him and Jehovah, in words too strong to be misunderstood: _I woo thee, though thou hast not known Me.... I gird thee, though thou hast not known Me_ (ch. xlv. 4, 5).