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Isaiah

About this book
Chapter 50

1 This is what the Lord says: “Where is your mother’s divorce certificate by which I divorced her? Or to which of my creditors did I sell you? Look, you were sold because of your sins; because of your rebellious acts I divorced your mother. 2 Why does no one challenge me when I come? Why does no one respond when I call? Is my hand too weak to deliver you? Do I lack the power to rescue you? Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water.⁠ 3 I can clothe the sky in darkness; I can cover it with sackcloth.” 4 The Sovereign Lord has given me the capacity to be his spokesman, so that I know how to help the weary. He wakes me up every morning; he makes me alert so I can listen attentively as disciples do. 5 The Sovereign Lord has spoken to me clearly; I have not rebelled, I have not turned back. 6 I offered my back to those who attacked, my jaws to those who tore out my beard; I did not hide my face from insults and spitting.⁠ 7 But the Sovereign Lord helps me, so I am not humiliated. For that reason I am steadfastly resolved; I know I will not be put to shame. 8 The one who vindicates me is close by. Who dares to argue with me? Let us confront each other! Who is my accuser? Let him challenge me! 9 Look, the Sovereign Lord helps me. Who dares to condemn me? Look, all of them will wear out like clothes; a moth will eat away at them. 10 Who among you fears the Lord? Who obeys his servant? Whoever walks in deep darkness, without light, should trust in the name of the Lord and rely on his God. 11 Look, all of you who start a fire and who equip yourselves with flaming arrows, walk in the light of the fire you started and among the flaming arrows you ignited!⁠ This is what you will receive from me: You will lie down in a place of pain.

Texts in conversation

Compare KTU 1.2 IV:31 and Isaiah 50:2

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

Isaiah 50 shares the Baal Cycle's defeat of Sea through dried waters, using power over the sea to answer doubts about God's ability to rescue his people.

Passages

KTU 1.2 IV:31

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
like a falcon from his fingers. Strike the skull of Prince Yamm (Ocean), the brow of Ruler Nahar (River)! Let Yamm collapse in a heap, and let him fall to the ground!' Then the mace leapt from the hand of Baal, like a falcon from his fingers. It struck the skull of Prince Yamm, the brow of Ruler Nahar. Yamm collapsed in a heap; he fell to the ground. His joints trembled, and his visage was discomposed. Baal gathered Up and drank Prince Yamm to the dregs, he exterminated Ruler Nahar. By name Athtart chided him Dry him Up, O Valiant Baal! Dry him up, O Charioteer of the Clouds! For our captive is Prince [Yamm], [for] our captive is Ruler Nahar. And […] goes out […] Valiant Baal dries him up, and […] Yamm is surely dead! Baal shall [reign]
1350–1185 BCE (scholarly estimate) Read in KTU

Isaiah 50:2

Hebrew Bible
2 Why does no one challenge me when I come? Why does no one respond when I call? Is my hand too weak to deliver you? Do I lack the power to rescue you? Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water. 3 I can clothe the sky in darkness; I can cover it with sackcloth.” 4 The Sovereign Lord has given me the capacity to be his spokesman, so that I know how to help the weary. He wakes me up every morning; he makes me alert so I can listen attentively as disciples do. 5 The Sovereign Lord has spoken to me clearly; I have not rebelled, I have not turned back.
740–450 BCE (scholarly estimate) Read in Isaiah

References

“... Many writers have noted the great frequency with which the combat myth is described or alluded to in the Hebrew Bible. While it would be wrong to claim that the biblical narratives derive immediately from the Ugaritic one, it is unquestionable that they are joint heirs to one West Semitic strand of the tradition. Both end up with the victor claiming a patrimony described as his “inheritance” and they share many significant items of vocabulary, as detailed →in Table 2 below. The real significance of these terms is not just their usage across the divide between Ugaritic and Hebrew literature, suggesting a cognate relationship (which spreads more widely across diverse recensions of the tradition), but also their capacity, as key poetic terms, to evoke the trope even when they are used in isolation, as in some cases instanced here. These points of contact are too numerous to claim that any similarity is superficial and inconsequential. They are evidently organically linked. ...” “... b. ybṯ, ybš, ḥrb, “dry up”:103 KTU 1.2 iv 29 (ybṯ), 31 (ybṯ) Isa 50:2 (ḥrb), Jer 51:36 (ḥrb), Nah 1:4 (ybš), Josh 2:10 (ybš) etc., Ps 74:15 (ybš), Isa 42:15 (ybš), 44:27 (ḥrb, ybš), Zech 10:11 (ybš), Exod 14:21 (ḥrb), Isa 44:27 (ḥrb). ...”
N. Wyatt, “Distinguishing Wood and Trees in the Waters: Creation in Biblical Thought,” in Conversations on Canaanite and Biblical Themes: Creation, Chaos and Monotheism, ed. Rebecca S. Watson and Adrian H. W. Curtis (Berlin: de Gruyter, 2022), PDF 368–369.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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KTU 1.2 IV:31 and Isaiah 50:2

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