See S. Mowinckel, Zur Komposition des Buches Jeremia (Kristiania: Dybwad, 1914), 31-45. Mowinckel based his investigations on Duhm, Jeremia; see for instance, Mowinckel, ibid., xvi-xxii, 107-8. These two scholars have shaped Jeremiah scholarship throughout the twentieth century and beyond.

See S. Mowinckel, Zur Komposition des Buches Jeremia (Kristiania: Dybwad, 1914), 31-45. Mowinckel based his investigations on Duhm, Jeremia; see for instance, Mowinckel, ibid., xvi-xxii, 107-8. These two scholars have shaped Jeremiah scholarship throughout the twentieth century and beyond.)| false
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See also Thiel, Die Deuteronomitische Redaktion von Jeremia 1-25, 142-43.

See also Thiel, Die Deuteronomitische Redaktion von Jeremia 1-25, 142-43.)| false
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See R. Rendtorff, The Covenant Formula: An Exegetical and Theological Investigation (trans. M. Kohl, Edinburgh: Bloomsbury Academic, 1998), 11-37, esp. 13-14, 22-26, 87-92. The partial formula (with the people becoming God’s people, Rendtorff’s B formula) is the regular form in Dtn (Deut 4:20; 7:6; 14:2; 27:9; 28:9); yet, in this partial form it occurs only once in Jeremiah (13:11). The two-way formula appears in Pentateuchal sources only rarely (p/hl Exod 6:7 presents a hapax phrase with לקח [“take”]: ולקחתי אתכם לי לעם והייתי לכם לאלהים; otherwise with היה, in hl, Lev 26:12; and three times in Deut 26:17-18; and הקים / היה, in 29:12). Rendtorff (ibid, 13 n. 14) explained the formula as referring to the process of becoming, which he found in the construction היה ל- ל, but considered synonymous also with other verbs, such as לקח, קום, עשה, כון. Priestly occurrences use the other way, the establishment of God as the lord of his people (Rendtorff’s A formula, see Gen 17:7, 8; Exod 29:45; Lev 11:45; 22:33; 25:38; 26:45; Num 15:41; and once in the assumed E, Gen 28:21).

See R. Rendtorff, The Covenant Formula: An Exegetical and Theological Investigation (trans. M. Kohl, Edinburgh: Bloomsbury Academic, 1998), 11-37, esp. 13-14, 22-26, 87-92. The partial formula (with the people becoming God’s people, Rendtorff’s B formula) is the regular form in Dtn (Deut 4:20; 7:6; 14:2; 27:9; 28:9); yet, in this partial form it occurs only once in Jeremiah (13:11). The two-way formula appears in Pentateuchal sources only rarely (p/hl Exod 6:7 presents a hapax phrase with לקח [“take”]: ולקחתי אתכם לי לעם והייתי לכם לאלהים; otherwise with היה, in hl, Lev 26:12; and three times in Deut 26:17-18; and הקים / היה, in 29:12). Rendtorff (ibid, 13 n. 14) explained the formula as referring to the process of becoming, which he found in the construction היה ל- ל, but considered synonymous also with other verbs, such as לקח, קום, עשה, כון. Priestly occurrences use the other way, the establishment of God as the lord of his people (Rendtorff’s A formula, see Gen 17:7, 8; Exod 29:45; Lev 11:45; 22:33; 25:38; 26:45; Num 15:41; and once in the assumed E, Gen 28:21).)| false
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See D.M. Carr, The Formation of the Hebrew Bible: A New Reconstruction (New York: Oxford University Press, 2011), 3-36.

See D.M. Carr, The Formation of the Hebrew Bible: A New Reconstruction (New York: Oxford University Press, 2011), 3-36.)| false
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Y. Kaufmann, Toldot HaEmunah HaYisraelit (Jerusalem: Bialik, 1937, 1976), 185-220, esp. 212 (in Hebrew).

Y. Kaufmann, Toldot HaEmunah HaYisraelit (Jerusalem: Bialik, 1937, 1976), 185-220, esp. 212 (in Hebrew).)| false
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D. Rom-Shiloni, “Ezekiel and Jeremiah: What Might Stand Behind the Silence?” HeBAI 2 (2012): 203-30, with an Appendix published on my University webpage (http://humanities.tau.ac.il/segel/dromshil/).

D. Rom-Shiloni, “Ezekiel and Jeremiah: What Might Stand Behind the Silence?” HeBAI 2 (2012): 203-30, with an Appendix published on my University webpage (http://humanities.tau.ac.il/segel/dromshil/).)| false
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