496 Csaba Balogh reinterpreted version of Isa 33, knowing it probably in its present form (88). A second comparable text is Isa 59, in which the prophet also speaks in the name of a group, addressing YHWH directly (59,12). The prophet and his community expect the manifestation of justice, righteousness and deliverance — key terms in Isa 33 —, obstructed by the sins of the people (89). Yet there is a stronger awareness here of the current iniquity of the people. The emphasis on the delayed deliverance (59,9-11) may directly hint — as in Isa 26,18 — at the community’s trouble with earlier promises of salvation, in particular 33,1.4.10-12. The closing section, 59,15b-21, appears to be an oracle comparable to 33,10-12, i.e. an answer to the earlier prayer of the community. Third, Isa 63,7–64,11, is also formulated as a communal lament, including a prayer, a description of the desolation (64,9-10), ending in 64,11 with a question expecting a reaction. Isa 65 can perhaps be read as the oracular response of YHWH to this request. These three texts are later than Isa 33,2-3+5+7-10 (90). One may also ask which earlier passages from Isaiah could have been used at this point. We must be aware though that some lexemes may be typical for a type of genre rather than being intertextual allusions (91). Scholars recognise a connection between Isa 33,5 and 1,21, where Jerusalem in its early days is portrayed as hb ˆyly qdx fpvm ytalm (92). However, 1,21 refers to the just and righteous deeds of the inhabitants of the city, unlike 33,5. More important is 1,27, according to which Zion will be redeemed through fpvm and hqdx. This latter implies that 33,5 | 26,9 (via fpvm people learn qdx); 33,6 (˚yt[ tnwma) | 26,4 (μymlw[ rwx); 33,6 (t[wvy ˆsj) | 26,1 (ljw twmwj tyvy h[wvy); 33,11 | 26,11; 33,14-15 | 26,2.7 (the qydx and μyrvym; this latter only here in this sense in Isaiah); 33,16-21 | 26,1 (z[ ry[); 33,22 | 26,13. Note also the frequent lb’s. (88) A particular case of reinterpretation appears in 26,17-18. The symbols of 33,11, lyj, hrh, jwr, reappear in 26,17-18, but with an entirely new sense, related to Israel. Another striking case of reinterpreting allusion is ≈raAywxqAlk tqjr in 26,15, probably referring to μyqjrm ≈ra in 33,17. (89) Subtle allusions to 33,14-16 may be recognised in the characterisation of the prophet’s audience in 59,2-8. (90) Isa 37 also includes a description of the threat (37,1-13), a prayer for deliverance (37,15-20) and an oracle (37,21-35). Unfortunately, the space does not allow me to deal here with the complex relationship between Isa 33 and 37. See note 118 below. (91) So hwq in 33,2 is not necessarily a hint at 8,17, but rather a common formula in prayers (cf. Ps 25,5; 27,14; 40,2; 130,5; Isa 25,9; 26,8; 59,9.11). μyrqbl may hint at Isa 28,19, but the motif of morning is frequent in prayers. (92) WILLIAMSON, Book, 233-234; KUSTÁR, Krankheit, 87.