04_Reasoner_388-404 28/10/14 10:43 Pagina 389 THE REDEMPTIVE INVERSIONS OF JEREMIAH IN ROMANS 9–11 389 whose excised branches will be grafted in again, because God’s word toward Israel has not failed. By “dissonant intertextuality”, I mean what Sommer means by “reversal”. Dissonant intertextuality is the use a text makes of an antecedent text in a way that contradicts, reverses, or shifts the focus of meaning of the antecedent text in order to fit a recogniz- ably distinct agenda in the borrowing text 3. Before we begin the comparisons that highlight the dissonant in- tertextuality between Romans 9–11 and Jeremiah 1–20, it might be useful to note that this section of Jeremiah figures elsewhere in the Pauline corpus. Thus G. R. O’Day, following Fishbane’s presentation of inner biblical exegesis as response to a crisis, has shown against the dominant reading of 1 Cor 1,26-31 how that text uses Jer 9,22-23 to argue that the Corinthians’ wise, strong, and rich status is not what they should glory in, but rather that these Corinthians should glory in the cross 4. In that case only the object of the implied audience’s boasting is changed. Jeremiah’s audience is to glory that they know God; Paul asks his Corinthian audience to glory in Christ Jesus. The boasting text of Jer 9,24 that Paul quotes in 1 Cor 1,31 and 2 Cor 10,17 also lies behind the boasting Paul describes in Rom 5,2.11. More recently and closer to our passage, T. Berkley has argued that Paul uses Jeremiah chapters 7 and 9 in Romans 2 5. As Paul did in 1 Corinthians, Paul adjusts or inverts Jeremiah to express a point for his Roman audience: Jeremiah says that “all the house of Israel is uncircumcised in heart”, just like the Gentiles who practice circumcision. Paul applies this in a straightforward way to the boasting Jewish interlocuter of 2,25. Then Paul sharpens Jeremiah’s criticism by stating in Rom 2,26 that uncircumcised Gentiles who follow God’s decrees will be considered circumcised in heart 6. Even D.-A. Koch, who argues against any direct quotations of Jeremiah 3 B. SOMMER, A Prophet Reads Scripture. Allusion in Isaiah 40–66 (Stan- ford, CA 1988) 36-46. 4 G. R. O’DAY, “Jeremiah 9:22-23 and 1 Corinthians 1:26-31: A Study in Intertextuality”, JBL 109 (1990) 265-266. 5 T. W. BERKLEY, From a Broken Covenant to a Circumcised Heart. Pauline Intertextual Exegesis in Romans 2:17-29 (SBLDS 175; Atlanta, GA 2000) 82-90. 6 Berkley suggests that Paul can make this move, assigning the status of circumcised to uncircumcised people, based on a reinterpretation of Genesis 17,