66 John Makujina the possibility exists for some type of deliberate intertextuality, I, nev- ertheless, consider it doubtful: there appears to be no exegetical purpose in the Lucan passage for an allusion to Jer 29,4-7 or the kinds of issues that are central to it24. Instead, perhaps this is a case where the memory (memorization?) of an earlier text, Jer 29,4-7, imposed an indirect influ- ence on the thinking of a later teacher and expositor. Matters become more interesting when we recognize that Jeremiah’s own thinking here appears to be sourced in the book of Deuteronomy, where the same fundamentals of domestic life are preserved from the ravages of war:25 Then the officers shall speak to the people, saying, “What man has built a new house and has not dedicated it? Let him return to his house, lest he die in the battle and another man dedicate it. And what man has planted a vineyard and has not made use of its fruit? Let him return to his house, lest he die in the battle and another man make use of it. And what man has betrothed a wife and has not taken her? Let him return to his house, lest he die in the battle and another man take her”. (Deut 20,5-7) The influence of this passage does not end, however, with Jer 29,4-7, since the exemptions from military service were variously appropriated in later tradition. Deuteronomy itself recycles the exemptions as covenant curses (28,30), and Isaiah transforms those curses into eschatological blessings (Isa 65,21-23). To these A. Berlin adds Ps 107,36-38, which combines the themes of settlement, sewing-planting, and fruitfulness26. Collectively, these texts testify that the combination of building, planting, and marrying in Deut 20,5-7 developed into a motif, flexible enough to be utilized for different purposes. It would not be unusual, then, for Jesus to be familiar with this motif and apply it to the Genesis narratives. These examples also require that the source of Jesus’ ideas cannot be restricted to Jer 29,4-7, although when compared, Jer 29,4-7 emerges as the most promising candidate, due to the number of correspondences between the two passages and the acuity therein27. 24 Some consider Jer 29,4-7 to be an oblique appeal to the exilic community to adopt a disposition of nonresistance toward their captors. D.L. Smith, “Jeremiah as Prophet of Non- violent Resistance”, JSOT 43 (1989) 95-107; A. Berlin, “Jeremiah 29:5-7. A Deuteronomic Allusion”, HAR 8 (1984) 4. 25 Cf. Berlin, “Jeremiah 29:5-7”, 3-7. 26 Berlin, “Jeremiah 29:5-7”, 6. See also Josh 24,13; Jer 29,28; 31,4-5.28; Amos 5,11; 9,14; Zeph 1,13. 27 For the growing recognition of Jeremiah’s influence on Luke’s Gospel, both themati- cally and in verbiage, see J.D. Hays, “The Influence of LXX Jeremiah in Luke-Acts” (paper presented at the annual meeting of the Evangelical Theological Society, Milwaukee, WI, November 2012) 12-16.