DEUTERO-ISAIAH'S INTERPRETATION OF SEDEQ

BY

C. F. WHITLEY
Bangor

I The root sdq is common in western Semitic languages x). Thus we find it in a letter which Abdi-Hepa, governor of Jerusalem, sent to his Egyptian overlords in the fourteenth century B.C. 2 ). Although writing in Akkadian, Abdi-Hepa uses the term sa-du-uqy cognate with the Canaanite saduq3), claiming that he is 'right' about a certain people 4 ). The noun sdq appears in Ugaritic with the meaning 'right' or 'uprightness', while the adjective occurs with the force of 'lawful' or 'rightful' 5 ). Likewise in Phoenician inscriptions such as the Panammu (8th cent. B.C.) sdq has the meaning of 'legitimacy' in the sense of 'hereditary right', as well as 'righteousness' 6 ). The Aramaic sidqh similarly means 'righteousness' 7 ), with the adjective saddq{a) meaning 'righteous' or 'just' 8 ). The Arabic sadqun again signifies 'hard' or 'straight', but when applied to persons has the meaning 'true in hardness and strength and goodness' 9 ). Such citations show that the root sdq basically denotes 'what is right', 'righteousness', 'what is true'. So the Hebrew pHS (or the
x ) Cf. . . HuFFMON, Amorite Personal Names in The Mari Texts (Baltimore 1965), p . 256, w h o notes that it is ' c o m m o n Semitic, except Akkadian'. 2 ) H . F . CAMPBELL, J R . , ' T h e Amarna Letters and the Amarna Period', A 23 (1960), p p . 2-22, w h o would place these letters in the period 1376-1350 B.C.; see especially p . 10. 3 ) Cf. The Assyrian Dictionary 16, p . 59 (Chicago 1967), where saduq is referred to as a west Semitic word. 4 ) 'Sa-du-uq ana . . .', am right. . .'; so rendered by The Assyrian Dictionary 16, ibid., and ANET (2nd edn. 1955), p . 488a; text N o . 287:32, S. A . B. M E R C E R , The Tell El-Amarna Tablets II (Toronto 1939), p. 710. 5 ) C. H . G O R D O N , Ugaritic Textbook (Rome 1965), p p . 472 f. e ) See JAMES SWETNAM, 'Some Observations o n the Background of Saddiq in Jeremas xxiii 5a', Biblica 46 (1965), p p . 29-40, especially p p . 34-35. 7 ) E.g., Ahiqar 71:5, 28, in A. E. COWLEY, Aramaic Papyri of the Fifth Century B.C. (Oxford 1923), p p . 179, 180. 8 ) E.g., Ahiqar 126, 128, 167 (COWLEY, op. cit., p p . 216, 218). 9 ) E . W. L A N E , An Arabic-English Lexicon (London 1863-1893), I iv, p. 1667, col. 3.

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feminine form HpTS)1 ), although a comprehensive and complex term 2 ), is similarly thought to have a basic signification of 'rightness', 'righteousness' 3 ) , 'what is normal or customary' 4 ), and again 'that which is in accord with its being' 5 ). It is thus not surprising that a concept of this nature should be personified; and indeed that there was a west Semitic god Sedeq is suggested by more than one consideration. Sa-du-qa appears as a theophorous element in Ammi-Saduqa^ the Amorite name of a king e who ruled in Babylon during the seventeenth B.C. ). So we have 7 the Akkadian deity Kettu, meaning 'Right' ), who with Mesaru, meaning 'Uprightness' 8 ) , attended the Akkadian god Samas. Again in one of the Amarna letters deriving from Jerusalem we find the name Rab-Sidqu (great is Sidqu) in which the second element is the name of a god 9 ). In a mythological text discovered at Ugarit in 1961 we find mention of the divine pair Sdq Msr 1 0 ), to be identified

*) There appears to be n o difference in meaning between the masculine and feminine form. Cf. . H . SNAITH, The Distinctive Ideas oj the Old Testament (London 1944), p. 72. A. JEPSEN, however, thinks that fdaqa has a more abstract signifi cation (Hert^berg Festschrift, Gttingen 1965, 78-89). 2 ) Cf. J. SKINNER, the idea of Righteousness is one of the most complex and difficult of the ruling ideas of the O T ' , HDB iv, p. 272b, (Edinburgh 1902). So S. A. COOK spoke of 'the wide range of nuances underlying the root*, The 'Truth' of the Bible (London 1938), p . 109. 3 ) Cf. e.g., BDB, pp. 841, 843. 4 ) Lexicon in Veteris Testamenti Libros, by L. KOEHLER and W. BAUMGARTNHR (Leiden 1953), p . 794 f. (3rd edn. in progress, 1967 seq.). So E d m o n d JACOB, The Theology of the Old Testament (Eng. trans. 1958, p p . 94 f.). 5 ) J. PEDER SEN, Israel, Its Life and Culture (Oxford 1926), p. 338. 6 ) A. L. OPPENHEIM, Ancient Mesopotamia (Chicago 1964), p. 337. R. A. ROSENBERG notes that according to the Babylonian King List (K. 4426 + RM. 617) his name in Akkadian meant 'Kim-tum-kit-um' (the Divine Kinsman is the Justice), ' T h e G o d Sedeq', HUCA 36 (1965), p . 164. So W. F. A L B R I G H T mentions the Amorite name Sidqu-la-nasi (may Sydyk verily be exalted), and also compares the Aramaic >Adon-la-ram, JBL 69 (1950), p . 389; cf. too H. B. HUFFMON, op. cit., p. 123 n. 26, w h o notes that the element Sidq is not to be regarded as a genitive compound. 7 ) F r o m knu 'to be firm', Hebrew kn, H . R I N G G R E N Word and Wisdom, Studies in the Hypostati^ation of Divine Qualities and Functions in the Ancient Near East (Lund 1947), p . 53. 8 ) From afru 'to be straight', Hebrew yshar, RINGGREN, ibid. 9 ) R I N G G R E N , op. cit., p . 8 5 ; text as MERCER, op. cit, II, 170:37 (p. 540). 10 ) M. C. ASTOUR, 'Some N e w Divine Names from Ugarit', JAOS 86 (1966), pp. 282 f.; cf. also J. C. DE M O O R , 'Studies in the N e w Alphabetic Texts from Ras Shamra' in Ugarit Forschungen Pt. i (ed. . BERGERHOF et al., Kevelaer and Neu kirchen-Vluyn, 1969) p. 188, w h o mentions the Ugaritic deity S-di-qi with others such as ///.

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with the Babylonian Kettu and Mesaru, while Philo of Byblos also mentions this pair has ancient Phoenician deities x). It is again likely that the biblical names Melchisedek (Gen. xiv 18; Ps. ex 4) and Adonisedek (Josh, 1) point to a god Sedeq which was worshipped in Jerusalem in pre-Israelite times 2 ). A tradition con necting Sedeq with Jerusalem seems likewise to be reflected in Isaiah i 21 where we read that 'sedeq lodges in her', and also in verse 26 where she is called 'the city of sedeq9. Moreover, it is argued by some scholars that this god Sedeq survives as a hypostasis of Yahweh in many Old Testament passages. Thus WIDENGREN would render the first part of Psalm lxxxv 14 as 'Sedeq shall go before him', and the first part of Pslam lxxxix 15 as 'Sedeq and Mishpat are the habita tion of Thy Throne' 3 ) . Similarly, R. A. ROSENBERG cites, among other examples, Psalm iv 6, 'Sacrifice sacrifices of Sedeq and trust in Yahweh', and Psalm xciv 15, 'Unto Sedeq does Mishpat return' 4 ) . II But while certain Old Testament passages admit of this interpre tation, there are a number of instances in the writings of DeuteroIsaiah which indicate that the functions of Sedeq are inseparable from the being and nature of Yahweh. For this writer was so concerned with the monotheistic status of Yahweh that he could not conceive of the existence of another deity or entity independent of him. Such statements as c To whom do you compare El?' (xl 18) and am El and there is no other' (xlv 22) constitute the basis of his theology. Thus El, the general Semitic term for c god' 5 ) , is here exclusively reserved for Yahweh. So the defeat of the dragon (tannin)^ ascribed to Baal and Anat in Ugaritic mythology 6 ), is attributed by Deuterox ) C. CLEMEN. Die Phnikiscben Religion nach Philo vom Byblos (MVAG 3, p p . 16 ff., Leipzig 1939).

42, N o .

) R I N G G R E N , op. cit.,

p p . 85 86; ROSENBERG, loc. cit., p p . 163,

168.

) G. W I D E N G R E N , The Accadian and Hebrew Psalms of Lamentation as Religious Documents (Stockholm 1937), p . 71. 4 ) Loc. cit., p . 170. 5 ) HI here in Is. xlv 22 probably denotes 'deity* rather than the name of the Canaanite high G o d . O n the question of whether El is appelative or a personal name, see M. H . POPE, El in the Ugaritic Texts (VTS, 2, 1955), chap, i; cf. too, O . EISSFELDT, 1 and Yahweh', JSS 1 (1956), p p . 25 33, especially p p . 27 30. With regard to Ugaritic texts M. C. ASTOUR has recently remarked that 'some circumstances would suggest that Dagn was the real personal name of the supreme god, and El ("god") his surrogate designation', fAOS 86 (1966), p . 279 n. 27. ) C. H . G O R D O N , Ugaritic Textbook, N o . 6 7 : 1 ff (p. 178); see too A. S. K A P E L -

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Isaiah to none other than Yahweh (li 9-10). Again the heavenly bodies which the Babylonians worshipped (xlvii 13) were in reality created and sustained by Yahweh (xl 26). If, then, Sedeq were to fill a functional role in Deutero-Isaiah's theology it could hardly be as an entity separate from Yahweh. Rather Sedeq is merged into Yahweh's personality, and represents his being and that which is purposed and destined by him. Thus in Isaiah xli 10 we find, c Do not fear, for I am with thee, do not be afraid for I am thy G o d ; I strengthen you, yea I help you, yea I support you * ]*WX ROSEN BERG thinks that Sedeq is here 'the right hand of Yahweh' *) ; but the translation is rather 'with the right hand of my Sedeq\ that is, cof my being' 2 ). 'pTS thus represents the power of Yahweh, and is parallel to am thy God' in the previous line. The meaning of bymn sidqi may again be compared with the expression yemn yhwh 'the right hand of Yahweh' (Ps. cxviii 15-16; Hab. ii 16). Moreover, Yahweh's 'right hand' is in more than one instance simply expressed byymn, with the appropriate personal suffix; for example bymneka "with thy right hand' (Ps. xvii 7) ; wmneka 'and thy right hand saves me' (Ps. xviii 36); 'Yahweh swore bmn, by his right hand' (Is. lxii 8). Sedeq in xlii 6 likewise seems to denote Yahweh's power. The previous verse states that Yahweh is the creator and sustainer of the natural order. So now in verse 6 he says have called you besedeq (in power), I have held you by your hand . . .'. IpHE in Isaiah xlii 21 has a similar meaning: 'Yahweh was pleased for the sake of IpTS his being* \ compare xlviii 9 'for the sake of my name I defer my anger'. Again, the meaning 'divine plan', 'purpose' or 'destiny' is dis cernible in sedeq in more than one passage in Deutero-Isaiah. In xli 2 we read 'Who arouses (one) from the east? sedeqyiqr^h beragl\ The RSV render this last phrase by 'whom victory meets at every step. 3 ). But if we take sedeq as 'divine plan' or 'destiny' we get a sense which accords with the context: Yahweh invites the coastlands and peoples to judgment and then declares, c Who arouses (one) from the east, destiny calls him to his feet'. This 'destiny' becomes clear in the sequence which tells of the divine support for him who
RUD, The Ras Shamra Discoveries and the Old Testament (Eng. trans. 1965), p p . 38-41. *) Loc. cit., p . 171. 2 ) Both RSV and NEB (New English Bible) read 'with my victorious right hand*. 3 ) So NEB renders sedeq by Victory'.

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is 'aroused', and especially in verse 4 it is mentioned that from of old it was in accordance with the divine plan; 'Who has performed and done this, calling the generations from the beginning? I, Yahweh, the first and the last, I am He'. The notion of Yahweh rousing Cyrus in accordance with sedeq or 'divine plan' is evident again in xlv 13 *nk haHrtih besedeq wekol-derkw >yassr The first part of the line may be translated, have aroused him in accordance with a divine plan'. The second part is rendered 'and all his ways I will make straight' by RSV, and 'will smooth his path before him' by the NEB. Yet it is doubtful if 'make straight' or 'smooth' is suitable for the root & here, where, as the sequel shows, it denotes a sense of purpose : 'he will build my cities and set my exiles free . . . saith Yahweh of hosts'. In Judges xiv 3-4 Samson describes the girl whom he is to marry as , but it is to be observed that his choice is dependent on divine guidance, hence yserh means not merely 'she is right', but also has the force of 'she is destined' for him x). So yyassr in Isaiah xlv 13 may be rendered will divinely guide', providing a parallel to have aroused him in destiny' in the first stich. This meaning for yshar is likewise discernible in msrm in verse 19, (I Yahweh uttereth a divine decision {sedeq), I declareth what ts destined {msrm). Whatever reminiscence there may be here of the Babylonian deities Kettu (Righteousness) and Mesaru (Uprightness) it is significant that it is Yahweh himself who speaks sedeq and declares msrm. This interpretation of these terms has in turn the advantage of clarifying the purport of the preceding verse (18), will not speak m secret in a place in the land of darkness. I did not say to the seed of Jacob, seek me vainly' On the contrary, as verse 19 shows, Yahweh acts with decision and purpose. In chapter xlv 23 we read k nisba* t ys* dbr mipp sidqh we/oy ysub. Sidqh is rendered by 'righteousness' in the RSV, and by 'victory' in the NEB. But this is in a context which declares that Yahweh is 'God and there is no other' (vs. 22), and also which proclaims 'To me every knee shall bow and every tongue shall swear' (vs 23). Thus in a passage so emphatic of monotheism sidqh appears to have the force of 'essence' 2 ), which emanates from Yahweh,
x ) Cf C H G O R D O N , op at, p p 472 f, w h o , m suggesting that the parallelism of sdq ysr in a Ugaritic passage (Krt 12-13) has the undertone of 'destined', calls attention to this reference in Judges 2 ) Cf xlvin l, 'but not m truth and bisdaqi where sedaqah has the meaning of 'reality'.

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and which is tantamount to 'a divine plan'. Dbr in the second stich has a similar meaning, for, as is now recognised, dbr can mean not only the spoken word, but a word charged with effective power x ). For example, in Isaiah lviii 11 Yahweh's word goes forth from his mouth and accomplishes the divine purpose. Hence here in xlv 23 it seems to have the meaning 'dynamic word', and we may render 'For I have sworn that a divine essence goes forth from my mouth, a dynamic word that will not be deflected'. But, although sidqh here achieves the divine purpose, it is only in accordance with Yahweh's will that it proceeds from his mouth. Similarly in verse 24 we read 'only in Yahweh it shall be said are sedqt (divine power) and strength'. In the following verse we find 'In Yahweh yisdequ and will glory all the seed of Israel'. The RSV renders yisdequ by shall triumph', and the NEB has 'shall stand victorious'. But it is not clear how these renderings suit the context. On the other hand, as in verse 24 sedaqot denotes 'divine power', so in verse 25 yisdequ seems to have the meaning 'imbued with divine power' or 'divinely inspired'; and so we may render 'in Yahweh shall be divinely inspired and will glory all the seed of Israel'. Referring again to calling one from the north, Yahweh asks, 'Who declared it from the beginning that we may say saddq?' (xli 26). In a previous verse (23) he says, 'Tell us what is to come hereafter, that we may know that you are gods {^/hm)\ So now he goes on to say 'There is none who declared it, none who proclaimed . . . when I look there is no one . . . they are all a delusion, their works are nothing, their molten images are wind' (vv. 26-29). This is clearly a reference to the idols who are powerless and speechless. But if perchance any of them were able to foretell the future, he would be regarded as having the quality of deity or saddq\ hence we may translate 'that we may say he has a claim to deity'. 'He is right' {RSV) or 'was right' {NEB) is hardly appropriate, because, as verse 25 indicates, the passage is concerned with purpose and design as well as mere prediction. And in the thought of the Second Isaiah this is an essential characteristic of deity; compare xlvi 11, 'declaring the end from the beginning, and from ancient times things not yet

l ) See Thorlief BOWMAN, Hebrew Thought Compared with Greek (Bng. edn., London 1960), pp. 61 if.; cf. too p. 67, 'in dabhar Jahveh makes his essence known . . dabhar is a manifestation of Jahveh'. Cf. also H. RINGGREN, Article 'Hypostasen', RGG (3rd. edn., Tubingen 1959) Part 3, p. 503b.

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done . . . I will accomplish all my purpose . . . I have spoken and will bring it to pass, I have purposed and I will do it'. As saddq suggests the character or essence of deity, so the abstract noun sedqh may denote 'divine rule', 'divine influence' or 'conditions acceptable to the divine will'. Thus in xlvi 12 Yahweh says 'Hearken unto me, ye stubborn of heart, who are far missedqh- from divine influence*, and then he adds bring near sidqt --my divine rule, it is not far off and my salvation will not tarry . . .' (vs. 7). This theme recurs in li 4-6 where, in the context of addressing Israel and proclaiming that the coastlands wait for him, Yahweh says qrb sidqys* yis% 'my divine rule is near, my salvation has gone forth', and also 'my salvation (VISW) will be for ever and my divine purpose (Yipnx) will not be thwarted'. Again, in a context describing the exclusive sovereignty of Yahweh, we find the plea 'Let the heavens pour down from above, and the clouds drop down pHSdivine rule, may the earth open, and let it cause np*T3divine conditions to spring up also, I Yahweh have created it' (xlv 8). Similarly in liv 13-14 the sons of Zion who are 'taught by Yahweh' shall be established np"TMin divine conditions, while in a later verse (17) the heritage of the servants of Yahweh is represented in terms of onpTEtheir circumstances or destinybeing determined by him. In the hands of Deutero-Isaiah, then, sedeq receives a significantly theological interpretation. In his day the word had already a variety of meanings, but this the prophet used to advantage. For a term which basically denoted what is right, normal or natural, enabled him, with but little adaptation, to express the many aspects of Yahweh's power and influence.

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