“He Filled Zion with Justice and Righteousness” 489 the Torah. Accordingly, μybwrq refers to the qydx. The list of v. 15 presents Zion faithful to the covenant, in contrast to Zion of v. 8 (53). V. 17 makes a transition from the impersonal formulations of vv. 15-16 to directly addressing Israel. As often noted, vv. 14-16 use the form of entrance-liturgies (54). This form is composed of a question (who may dwell close to God), an answer and a promise of blessing. This older liturgical form focusing on the pilgrims entering the temple is ingeniously readapted here to the situation of the Judaean returnees. The final formula of these entrance-liturgies is the promise to those faithful to the Torah. The salvation prophecy of 33,17-24 can be considered an expanded and personalised prophetic adaptation of this concluding liturgical element of blessing. The king in Isa 33,17 is most often identified with YHWH (55), though a few scholars argue that this verse refers to a human figure (56). The strongest argument in favour of the first opinion is v. 22, which calls YHWH commander, ruler and king. However, YHWH’s kingship does not exclude the coexistence of a subordinate human king. There are further problems in identifying ˚lm with YHWH. First, the lack of the definite article is most striking if ˚lm stands for YHWH. Second, “seeing God” is also problematic, especially in such a late period, as this text is usually dated (57). Third, ypiyÜ, ‘beauty’ nowhere belongs to the characteristics of YHWH. God may appear as majestic, kind, but not as beautiful (58). ypiyÜ is a physical quality, used for the outward appearance (53) Cf. sam in vv. 8 and 15. (54) Cf. Ps 15; 24; S. MOWINCKEL, Psalmenstudien (Amsterdam 1961) II, 237; GUNKEL, “Jesaja 33”, 192-194. (55) KAISER, Jesaja, 275; WILDBERGER, Jesaja, 1314; SWEENEY, Isaiah, 428; WASCHKE, “Jesaja 33”, 522. (56) ALEXANDER, Isaiah, 13; CLEMENTS, Isaiah, 269; BEUKEN, Isaiah, 247, 270. DUHM, Jesaia, 245, and YOUNG, Isaiah, II, 421, argue that this refers to the Messiah. (57) I doubt that the Isaianic vision (!) of YHWH in 6,5 (WILLIAMSON, Book, 226; BERGES, Jesaja, 245; WASCHKE, “Jesaja 33”, 528), or the cultic term of seeing God’s face (Ps 11,7; KAISER, Jesaja, 274), could be equalled with the promise of Isa 33,17. Isa 52,8, which is also presumed to support the divine king interpretation in 33,17 (BERGES, Jesaja, 245), is a problematic text (cf. LXX; 1QIsaa). Moreover, Isa 52,8 does not speak about seeing YHWH as in 33,17, but probably seeing his return to Zion (so the MT). Cf. also 35,2; 40,5; 66,18. (58) Debating this, MOWINCKEL, Psalmenstudien, II, 237, refers to the phrase hwhyAμ[nb twzjl in Ps 27,4. While μ['nO can be used in certain cases with a sense close to ypiyÜ (Sol 1,16; 7,7), yet μ['nO means ‘kindness, friendliness’ (2 Sam 1,26; Ps 90,17 [wnyl[ wnyhla ynda μ[n yhyw]; cf. HALOT). It may be compared with bwf (Ps 133,1; Prov 24,25; Job 36,11), which under certain conditions can also refer to handsome