Marking Innerbiblical Allusion in the Book of Ezekiel 247 And I will turn to you, and I will make you fruitful and multiply you, and I will establish my covenant with you (Lev 26,9). And I will multiply humans and cattle upon you, and they will multiply and be fruitful; and I will cause you to dwell as in your former times, and I will do more good than in your previous times, and you will know that I am Yhwh (Ezek 36,11). Note also the inversion of locutions from Lev 18,19-20 in Ezek 18,6: And you shall not come near a woman in her menstrual impurity in order to uncover her nakedness. And you shall not have sexual relations with the wife of your neighbor so as to become unclean with her (Lev 18,19-20). [If] he does not eat on the mountains, and does not lift up his eyes to the idols of the house of Israel, and does not defile the wife of his neighbor, and does not come near a woman in her menstrual period . . . (Ezek 18,6). Ezekiel does not only use this technique when alluding to the Holiness Code. Beentjes notes an example of inversion in Ezek 22,24-28, in which Ezekiel borrows the locution “its priests profaned what is holy; they did violence to instruction” (Zeph 3,4b) and inverts it to form the construction “its priests have done violence to my instruction, and they profaned my holy things” (Ezek 22,26a) (6). * ** A second way in which an allusion can be marked is by the splitting and redistribution of elements in the borrowed locution. In his work on innerbiblical allusion in Isaiah 40–66, B. Sommer notes that Deutero-Isaiah takes phrases from his sources, then splits up these phrases when placing them in the new context. As an example, Sommer cites the use of ˚tl[pl rkç “a reward for your service” (Jer 31,16) in Isa 40,10, where the author splits the phrase into wynpl wtl[pw wta wrkç “His reward is with him, and his recompense for service is before him”. Other convincing examples include e.g. Jer 2,32 // Isa 49,15.18; Ps 37,29 // Isa 60,21; and Ps 71,18 // Isa 46,4 (7). For Sommer, this phenomenon is more than just a repeated literary pattern. It is part of Deutero-Isaiah’s poetics of allusion, and functions as a formal marker that an earlier text is being referenced. While he remarks (p. (6) BEENTJES, “Inverted Quotations”, 38. The allusion actually goes far beyond the inversion of a single phrase from Zephaniah; Ezekiel references several locutions from Zeph 3,1-4.8 in Ezek 22,24-28 and conflates the material from Zephaniah with locutions from Lev 10,10; 20,25; 22,15. Ezekiel’s second reference to “prophets” (v. 28) is based on Ezek 13,6-7.10, and the content of the accusation against the “people of the land” (Ezek 22,29) is based on Lev 19,13.33. See M. FISHBANE, Biblical Interpretation in Ancient Israel (New York 1985) 461-463. (7) See B. SOMMER, A Prophet Reads Scripture. Allusion in Isaiah 40–66 (Stanford 1998) 68-69; for his discussion of the examples cited, see 37, 111, 121, and his comments on 237-38 nn.114, 115.