[Footnote 16: See 2 Kings xxiii. 29, where the King of Babylon is called "King of Assyria."] [Footnote 17: "It is inconceivable," says Dr. Pusey, "that, as the material prosperity of Palestine returned, even many of the Ten Tribes should not have returned to their country."] [Footnote 18: Thus Strabo (quoted by Josephus in "Ant." xiv. 7, 2) could already say in his day that "these Jews had already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this race and is not mastered by it."] [Footnote 19: "Everywhere we have distinct notices of these wanderers," says Dr. Edersheim, "and everywhere they appear as in closest connection with the Rabbinical hierarchy of Palestine. Thus the Mishnah, in an extremely curious section, tells how on Sabbaths the Jewesses of Arabia might wear their long veils, and those of India the kerchiefs round their head, customary in those countries, without incurring the guilt of desecrating the holy day by needlessly carrying what, in the eyes of the law, would be a burden; while in a rubric for the Day of Atonement we have it noted that the dress which the High Priest wore 'between the evenings' of the great feast--that is, as afternoon darkened into evening--was of most costly Indian stuff."] [Footnote 20: Some have supposed that the 14th verse of Zechariah xi.--"_And I cut asunder mine other (or 'second') staff, even Bands (or 'Binders'), to destroy the brotherhood between Judah and between Israel_"--foreshadowed another division between the Ten Tribes and the Two Tribes subsequent to the partial restoration from Babylon, and after the coalescence of the people before and in the Exile--as a punishment for their rejection of their true Shepherd the Messiah, which is symbolically set forth in that chapter. But this is a mistake. The ‎‏ אַחֲוָה ‎(_achavah_), "Brotherhood," which was to be destroyed "between Judah and between Israel," is not to be understood in the sense "that the unity of the nation would be broken up again in a manner similar to that in the days of Rehoboam, and that two hostile nations would be formed out of one people," although the disruption of national unity which took place in the days of Jeroboam may be referred to _as an illustration_ of that which would occur again in a more serious form. "The schism of Jeroboam had a weakening and disintegrating effect on the nation of the Twelve Tribes, and the dissolution of the brotherhood here spoken of was to result in still greater evil and ruin; for Israel, deprived of the Good Shepherd, was to fall into the power of the 'foolish,' or 'evil,' shepherd, who is depicted at the close of the prophecy."