Marking Innerbiblical Allusion in the Book of Ezekiel 249 25,14; 38,18; see also Deut 29,22; Jer 32,37) (10). Of these occurrences, Ezek 5,13; 7,8; 13,13; 20,8.21 all exhibit splitting and redistribution; see e.g. “I will pour out my fury upon you, and I will complete my anger against you” (˚b ypa ytylkw ˚yl[ ytmj ˚wpça, Ezek 7,8). * ** There are a number of points that need to be kept in mind with regard to these ways of marking allusion. First, it should be made clear that these are examples of literary techniques that occur within the framework of a particular textual and hermeneutical relationship. Since these techniques bear a superficial resemblance to other phenomena (e.g., inversion due to free variation in oral performance, or synonymous textual variants) (11), it is necessary to establish at the beginning that the shared locutions in question should be attributed to purposeful literary dependence. This can be done only by a thorough study of the frequency and distribution of the shared locutions and of their function in context. Second, the techniques in question do not identify the source text for the reader. A reader unfamiliar with the source text would have no idea that another text is being alluded to in the examples cited above. The techniques of inverting elements or splitting and redistributing elements borrowed from the source text are ways to mark an allusion in order to make it more conspicuous and highlight its purposeful nature. These techniques presume the readers’ knowledge of the source text, and they make the allusion more prominent because they represent deviations from the known pattern. Third, these techniques are optional, not mandatory. There are many places where Ezekiel alludes to the Holiness Code without employing inversion or splitting and redistribution. Moreover, the same locution can be found both in a marked form (Lev 25,36 // Ezek 18,8.13) and in an unmarked form (Ezek 18,17; 22,12). Fourth, at least one of these techniques may be of some use in determining the direction of literary dependence between texts that contain shared locutions. While the presence of inversion indicates nothing about the priority of one text in relation to another, the presence of splitting and redistribution can be used to identify the alluding text. Of course, the identification of this technique is no substitute for a comprehensive study of (10) While this locution can be found in other books (e.g., Isa 63,3.6; Mic 5,14; Ps 6,2; 37,8; 78,38; 90,7; Prov 21,14; 22,24; 29,22; Dan 9,16), it appears most frequently in Deuteronomy, Jeremiah, and Ezekiel. For a discussion of this locution, see LEVITT KOHN, A New Heart, 92; for examples of other shared locutions, see 86-95. On the literary relationship between Ezekiel and Jeremiah, see J. MILLER, Das Verhältnis Jeremias und Hesekiels sprachlich und theologisch untersucht mit besonderer Berücksichtigung der Prosareden Jeremias (Assen 1955). (11) Beentjes (“Inverted Quotations”, 48-49) points out that the marking of allusions by inversion is not due to free variation because inverted allusions are actually quite rare. If inversion was due to free variation, we would expect the occurrences of marked and unmarked allusions to be evenly distributed. The fact that inverted allusions appear in the literature from Qumran and in the New Testament confirms that this marking is not a merely oral phenomenon.