“He Filled Zion with Justice and Righteousness” 485 to v. 5. Isa 33,7-9 concretises YHWH’s actions in Jerusalem. He filled the city with justice and righteousness, i.e. performed his judgment in Zion. As a consequence, the warriors (μlara) (37) cry aloud in the streets, the messengers of peace (μwlv ykalm) weep bitterly; the roads are empty, without travellers (cf. Jdg 5,6-7); people and nature are mourning (38). The frequent opinion that Isa 33,8 refers to a foreign kings’ disrespect of treaty obligations towards Judah is based first on v. 1, which proclaims judgment on the ‘treacherous one’ (dgwb), a term which is used in connection with broken covenants (39). Second, scholars also interpret 33,8 through 2 Kgs 18,14-17 (40). However, if v. 1 belongs to a different literary level, this clearly cannot influence the understanding of v. 8. As for the relationship with 2 Kgs 18, it is important that exactly the episode 18,14-16 is missing from the Isaianic parallel account of Sennacherib’s campaign against Judah. Moreover, 2 Kgs knows nothing about a treaty broken by Assyria (cf. 2 Kgs 18,31 on the contrary), but 2 Kgs 18,7 does refer to Hezekiah’s rebellion against Assyria. It is therefore more likely that Isa 33,8 accounts the rejection of a treaty by the vassal Judah towards one of the foreign kings (41). Ezek 17,12-18 speaks in the same manner about Judah breaking the treaty with Babylon (tyrb rph). The covenant with the foreign king should have been kept as a covenant with YHWH (cf. Ezek 17,19; see also 2 Chr 36,13). When Judah rejected the treaty, the loyalty oath and disregarded the payment of tributes (42), he was punished by YHWH through a foreign nation. (37) In spite of R. WEIS, “Angels, Altars and Angles of Vision: The Case of μL;a,r“a, in Isaiah 33,7”, Tradition of the Text. Studies Offered to Dominique Barthélemy in Celebration of His 70th Birthday (eds. G.J. NORTON – S. PISANO) (OBO 109; Freiburg – Göttingen 1991) 285-292, only this translation makes sense for μlara (cf. lara in 2 Sam 23,20; 1 Chr 11,22). It is impossible to regard μlara as a derivate from l hara, for μhl cannot be abbreviated to μl. Moreover, l har (qal) means “to look after”, “to care for” (Gen 22,8; Ps 64,6; 1 Sam 16,7), which is not suited here. l hara (niphal), “I reveal myself”, is also impossible. har hiphil is never used with l. For the idea of warriors crying loudly after an enemy incursion (ddv), see also Isa 15,4 (W[yrIy: ba;/m yxeluj}, “the armed men of Moab cry out”). (38) Isa 15,1-9; 19,1-15; 24,4-12; 32,12-13; Jer 12,4; 23,10; 50,35-38; Hos 4,2-3. (39) Jdg 9,23; Hos 6,7; Mal 2,10-16. Cf. KUSTÁR, Krankheit, 82. (40) KÖNIG, Jesaja, 291; FOHRER, Jesaja, 140; ROBERTS, “Isaiah 33”, 21. (41) So also DUHM, Jesaia, 242. (42) μyr[ is most likely to be emended to μydI[;, ‘contracts’ (not μydI[e, ‘witnesses’) (cf. 1QIsaa; HALOT; ROBERTS, “Isaiah 33”, 19; cf. Aram. d[, ‘treaty’