Csaba Balogh, «'He Filled Zion with Justice and Righteousness'. The Composition of Isaiah 33», Vol. 89 (2008) 477-504
In contrast to most opinions concerning Isa 33 this pericope is far too complex to be explained as one coherent literary unit. Isa 33 has a short anti-Assyrian woe-cry at its bases (vv. 1+4), which once closed the woe-cries of Isa 28–32. Vv. 1+4 were supplemented first (around 598 or 587) by a communal lament, vv. 2-3+5+7-12, bringing the idea of the punishment of Judah and the temporised destruction of the enemy in vv. 1+4 further. Second, (shortly after 539) vv. 1-5.7-12 were expanded by a salvation prophecy, vv. 6+13-24, concerning the returnees, the restoration of Jerusalem and the monarchy.
“He Filled Zion with Justice and Righteousness†499
76 (103). For instance, describing Jerusalem as μymwrm and μy[ls twdxm in
Isa 33,16 (cf. Ps 46,8) reminds one of Baal’s home is in the heights of
Zaphon (mrym s≥pn / s≥rrt) and the watery place of 33,21 (cf. Ps 46,5) of
the dwelling place of El at the headwaters of rivers (nhrm), at the
confluence of depths (‘dt / ’apq thmtm) (104). It is even probable that
μyqjrm ≈ra in 33,17 parallels the distant place of the divine mountain
Zaphon (cf. ˆwpx ytkry ˆwyxArh in Ps 48,3; see also Jer 31,8). The fire
imagery of 33,14 also resonates with mythological descriptions of the
divine mountain (105). According to Ezek 28,14-16 the blameless king
of Tyre had lived among the fiery stones on the mountain of God from
where he was removed when he was found violent and sinful. Formally
speaking, the imperative in Ps 46,9 parallels Isa 33,20.
In vv. 33,18-19.21.23 the author appears to reinterpret and
historicise this cultic-mythological imagery, pointing to a specific
context in which it receives concrete validity. This means that this
pericope needs to be read in an Isaianic (historic) perspective (106). To
mention some sporadic connections with Isa, ˆsj and rxwa as ‘wealth’
and ‘treasure’ can be related to Isa 2,7: the land of Israel was filled with
richness, which could not have saved them (2,20; cf. Jer 20,5), but
Jerusalem’s new values will provide secure protection for the city
(33,6). The fiery furnace on the mountain of God in 33,14 has other
parallels in 31,9 and 30,33 (107). The list of Isa 33,15 hints at former
iniquities of Israel’s ancestors in 1,15-17.21.23, and it may also contain
an inverted allusion to 6,9-11 (108). Isa 33,19 referring to the foreign
enemy with an unintelligible speech obviously points to 28,11. The
ship imagery of 33,21.23, an expression of pride and reliance on one’s
own power instead of YHWH, alludes to 2,16. The theme of healing
(from sins) in 33,24 reminds us of 1,5-6 and 6,10.
(103) MOWINCKEL, Psalmenstudien, II, 236; VERMEYLEN, Isaïe, I, 435;
ROBERTS, “Isaiah 33â€, 22-23; BOSSHARD-NEPUSTIL, Rezeptionen, 187.
(104) M.S. SMITH, The Ugaritic Baal Cycle (SVT 55; Leiden 1994) I, 225-234.
For the amalgamation of the two locations in the biblical tradition, see SMITH,
Baal, 232-233. For the waters, cf. also Joel 4,18; Ezek 47,1-12; Zech 14,8.
(105) J.J.M. ROBERTS, “Zion in the Theology of the Davidic-Solomonic
Empireâ€, Studies in the Period of David and Solomon and Other Essays (ed. T.
ISHIDA) (Winona Lake, IN 1982) 101-102.
(106) Cf. also GUNKEL, “Jesaja 33â€, 194; WASCHKE, “Jesaja 33â€, 524.
(107) It is questionable that v. 14 would refer to Isa 6,7 (so BERGES, Jesaja,
245). In Isa 6 the motif of fire does not appear explicitly. Further, 33,14 alludes as
an expansion of the previous pericope to vv. 11-12.
(108) KUSTÃR, Krankheit, 88; WASCHKE, “Jesaja 33â€, 529.
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