"... Bateson Wright, however, undeterred ... suggested that Joban priority had “been too much taken for granted” and deemed it “improbable” that “Job should be the vast storehouse of Hebrew expression on philosophical and theological problems, to which all Hebrew poets and philosophers are indebted.” Instead, Wright argued, in many of the parallels the opposite is true. Wright was anticipated by C. Rosenmüller, who dated the book late primarily on linguistic grounds and added the following parallels to those listed by Chappelow: Job 22:19 / Psalm 107:42; Job 5:10 and 37:6 / Psalm 147:8; Job 38:41 / Psalm 147:9. For Ferdinand Hitzig, two parallels (Job 15:35 / Psalm 7:15; Job 7:17 / Psalm 8:5) were adequate evidence to prove that Job must have been written after the time of David. A. B. Davidson came to the same conclusion on the basis of the “distorted reflection” of Psalm 8 in Job 7:17, which he deemed “scarcely due to coincidence.” T. K. Cheyne, who considered the “bitter parody” of Psalm 8 in Job 7 “specially important” for dating the book of Job after the exile, when he thought it “extremely probable” that the psalm was written, took a more nuanced approach to the issue of dependence between Job and the Psalms. Referring to historical criticism as his guide, he separated the parallels involving “undeniably later psalms” from those involving “the great body of psalms of disputed date.” The former group was composed of the following parallels: Psalm 103:16 / Job 7:12; Psalm 107:40 / Job 12:21, 24; Psalm 107:41 / Job 21:11; Psalm 107:42 / Job 22:19, 5:16; Psalm 119:28 / Job 16:20; Psalm 119:50 / Job 6:10; Psalm 119:69 / Job 13:4 ..."