1. E. KUTSCH, "Gideons Berufung and Alterbau Jdc 6 11-24", Theologische Literaturzeitung 1956, 75-84. Cf. J. Fichtner "Berufung" in Die Religion in Geschichte and Gegenwart, Dritte Auflage, Band I, 1084-1086.
2. G. Von RAD, Theologie des Alten Testaments (Munchen: Kaiser, 1960), II, 62ff.
3.  H. W. WOLFF, Hosea in Biblischer Kommentar Altes Testament (Neukirchen: Neukirchener Verlag, 1961), 8ff., 71ff. Cf. G. FOHRER, "Die Gattung der Berichte uber symbolische Handlungen der Propheten", ZAW LXIV (1952), 101-120.
4. C. WESTERMANN, Grundformen prophetischer Rede (Munchen: Raiser, 1960). 5. Note H. W. WOLFF, "Hauptprobleme alttestamentlicher Prophetic", Evangelische Theologie XV (1955), 446-468; O. EISSFELDT, "Das Berufungsbewusstsein der Propheten als theologisches Gegenwartsproblem", Theologische Studien and Kritiken CVI (1934/35).
6. Op. cit.; cf. also the division of G. F. Moore, Judges in the International CriticalCommentary (New York: Scribners, 1895), 182ff.; C. SIMPSON, Composition of the Book of Judges (Oxford: Blackwell, 1957), 25ff.; O. EISSFELDT, Die Quellen des Richterbuches (Leipzig: J. C. Hinrichs'sche Buchhandlung, 1925), 34ff.; Cf. Whitley "The Sources of the Gideon Stories", Vetus Testamentum VII (1957), 157-164.
7. Cf. Gen 16:7-14, 21:1 7-19, 22:11-14, 31:11-13, where the interchange between the angel and the deity as spokesman is a recurring feature.
8. We cannot trace all the lines of connection between the classical prophets and the judges in this study. It is no accident, however, that Deborah is designated a "prophetess", and "the mother of Israel", that Ehud claims to have a "debar" from God for Eglon, or that Gideon asks for a sign that Yahweh is "speaking". In the case of Samuel, revelation by the "word" is explicitly stated (I Sam 3: 7, 21). Nor can one overlook the similarity between the compulsion by the spirit under the judges and the compulsion by the word among the classical prophets. Cf. further R. RENDTORFF, "Erwagungen zur Fruhgeschichte des Prophetentums in Israel",  Zeitschrift fur Theologie and Kirche 69 (1962), 145ff.
9. Note the use of the same formula in the Yahwistic account of the call of Moses in Ex 4:10, 13. Cf. Jud 13:8, Gen 34:20, 24:18, Num 12:11, where this expression appears as a deprecatory cry.
10. Saul's objection was essentially the same as that of Gideon (I Sam 9 22 ; Cf. 10 22), and seems to be a part of a modified call narrative. The ordering of the narrative is clearly different, however. The objection in I Sam 9 21 precedes the actual commission in 10:1 and the sign in 10: 2-6. The word of assurance ("God is indeed with you") concludes the episode (10:7 b). Cf. E. KUTSCH, op. cit., 79.
11. The first person form of this expression from the mouth of Yahweh has its counterpart in the third person form of the farewell addressed to David in I Sam 17 37: "Yahweh is with you 1"; cf. Gen 24:40. The blessing character of the formula in these contexts cannot be ignored.
12 Cf. C. GORDON, Ugaritic Handbook (Rome: Pontifical Biblical Institute, 1947), 237.
13. For the idiom "do a sign" see Ex 14:17, 21 Num 11:22 Jos 24:17. The connection between sign and word among the early prophets is well attested. Cf. I Sam 2:34
15:27f., I Reg 11 30f. 13:3. Note especially Dtn 13:1f. where signs are one mark of a prophet.
14. M. NOTH, Uberlieferungsgeschichle des Pentateuch (Stuttgart: Kohlhammer, 1948), 37-40 et passim; Das Zweite Buch Moses in Das Atle Testament Deutsch (Gottingen: Vandenhoeck & Ruprecht, 1959), 25ff. Cf. G. BEER, Exodus in Handbuch zum Allen Testament (Tubingen: Mohr, 1939).
15. W. ZIMMERLI, Ezechiel in Biblischer Kommentar (Neukirchen: Neukirchener Verlag 1962), 17.
16. Uberlieferungsgeschichte des Pentateuch, 39.
17. When the verb qarah is employed in connection with God in this sense, the specific point of origin for the "calling out" is invariably given. Gen 21:17, 22:11, "from heaven"; Ex 19:3 "out of the mount"; Ex 24:16 "out of the midst of the cloud"; so also in Ex 34:5f. Lev 1:1 "from out of the tent". The qarah must therefore have some point of departure. Even if we link v.4b with 1bb as the E sequence, the problem of the bush still remains.
18. The Yahwist and Priestly materials provide a striking commentary on the succinct E call narrative. The Yahwist expansion can be analyzed as follows: 1. introductory word, 3:7-8; 2. commission, 3:16-17 (18-22); 3. first objection, 4:1; 4. signs, 4:2-9; 5. second objection, 4:10; 6. reassurance, 4:11-16; 7. signs? 4:17. The P materials can be similarly treated: 1. divine confrontation, 6:2; 2. introductory word, 6:2-5; 3. twofold commission, 6:6-8,10-11; 4. objection, 6:12; 5. reassurance, 7:1-7; 6. sign, 7: 8-9. In these passages the signs become acts which legitimate the prophet's call in the eyes of the people, Pharaoh and the prophet himself. The call of Jeremiah is partly dependent upon the contents of the Yahwist call of Moses also.
19. Cf. J. Hempel, "Berufung and Bekehrung" in Festschrift G. BEER, 1935), 41-61.
20. The wealth of literature concerning the divine name need not concern us here. Suffice it to say that the meaning of the name is experienced by Moses in and through his call. The call is also a "theological" disclosure.
20a. While the sign in the original tradition may have been an immediate proof of
Yahweh's engagement with Moses, the sequence nevertheless still preserves the sign element as a part of the basic call narrative structure. This fact does not nullify the significance of the import of the sign as it has been reinterpreted by the redactor. See further, M. NOTH, Das Zweite Buch Moses in ATD (Gottingen: Vandenhoeck & Ruprecht, 1959), 29.
21. Cf. I. P. SEIERSTAD, Die Offenbarungserlebnisse der Propheten Amos, Jesaja and Jeremia in Skrifter Utgitt av det Norske Videnskaps-Akaderni i Oslo (194G), 2.
22. See A. WEISER, Das Buch des Propheten Jeremia in Das Alte Testament Deutsch (Gottingen: Vandenhoeck & Ruprecht, 1960); w. Rudolph, Jeremia in Handbuch
zum Alten Testament (Tubingen: Mohr 1347) I ff.
23. See further H. W. WOLFF, Hosea in Biblischer Kommentar (Neukirchen: Neukir-
chener Verlag, 1961), 7-10, 71-72, where he discusses the designation Memorabile.
24. Cf. P. E. BROUGHTON, "The Call of Jeremiah. The Relation of Deut. 18:9-22 to the Call of Jeremiah", Australian Biblical Review VI (1958), 37-46. The connection
between Jeremiah and Moses is not strictly typological. Rather, it establishes the historical continuity of the word and the office. See further, W. L. HOLLADAY,
"The Background of Jeremiah's Self-understanding", Journal of Biblical Literature 83 (1964), 1.53-64.
25. Cf. W. Vischer, "The Vocation of the Prophet to the Nations", Interpretation IX (1955), 310-317; H. MICHAUD, "La vocation du 'prophete des Nations"', in Maqqel Shaqedh. Hommage a W. Vischer (Montpellier: Causse, Graille, Castelnau, 1960), 157-164.
26. For the use of ahah in connection with laments see H. W. WOLFF, Joel in Biblischer Kommentar (Neukirchen: Neukirchener Verlag, 1963), 25.
27. See R. BACH, "Bauen and Pflanzen" in Studien zur Theologie der alttestamentlichen Uberlieferungen (Neukirchen: Neukirchener Verlag, 1961), 7-32, where he demonstrates the studied and formal character of this section.
28. It is probably not accidental that in the composition of the book of Jeremiah two additional experiences are included at this point to provide additional confirmation of the prophet's role (1:11-16). They are symbolic visions which virtually take on the character of confirmatory signs. These experiences, in turn, are followed by a repetition of God's assurance of protection (1:17-19). It is plausible that this arrangement stems from the proclamation of the message in connection with the original scroll of Jer 36.
29. Cf. Mi 1: 2, Ps 11: 4, 18:7, and 29:9 for the heavenly temple. The earthly temple is apparently that point on earth where the earthly and the heavenly meet.
30. See ZIMMERLl, op. cit., p. 19.
31. See especially, SEIERSTAD, op. cit.; C. F. WHITLEY, "The Call and Mission of Isaiah", Journal of Near Eastern Studies XVIII (1969), 38-48; G. B. GRAY, Isaiah in International Critical Commentary (New York: Scribners, 1912), 99-111; I. Engnell, "The Call of Isaiah" in Uppsala Universitets Arsskrift 1949, 4.
32. The opening question is rhetorical. It reflects a formula of commission attested in the ancient Near East. ENGNELL, op. cit., 42. The answer of Isaiah is the prophet's formal commitment to this commission.
33. S. BLANK, "Traces of Prophetic Agony in Isaiah", Hebrew Union College Annual XXVII (1956), 81-92. The technical use of adi-mati in the ancient lamentation psalms of the Near East cannot be ignored either. The prophet's objection is both formal and personal.
34. GRAY, op. cit., 101, maintains, for example, that the entire oracle from Isaiah's call reflects the effect of years of fruitless preaching. ENGNELL, op. cit., goes to great lengths to prove the genuineness of all of Is 6:13.
35. It is quite plausible to assume that Isaiah 6 is located at this point in the book to link the call with the sign of Isaiah 7 which follows. The sign of Isaiah 7 thereby completes the call narrative sequence. It is also significant that the name of the child according to this sign is "God with us", the third person variation of the oath of assurance found in each of the other call narratives above. It is plausible, therefore, that the peculiar juxtaposition of Isaiah 6 and Isaiah 7 is not accidental.
36. ZIMMERLI, op. cit., 13-37; cf. P'. Auvray, "La Vocation d'Ezechiel," Bible et Vie Chretienne XLIII (1962), 18-26, who speaks of a literary pattern of call, symbolic action and discourses on the prophet's mission.
37. Von RAD, op. cit., 79, makes mention of Is 40 in his theology of prophetic calls, but he does not discuss the Gattung. Note also J. MUILENBURG, The Interpreter's Bible (Nashville: Abingdon, 1956), Vol. V, 424-434, for a more detailed exegesis. The plausible strophe analysis of MUILENBURG does not nullify the underlying sequence of the call Gattung. Cf. also P. VOLZ, Jesaja II in Kommentar zum Alten Testament (Leipzig: A. Deichertsche Verlagshandlung, 1932), 1-6.
38. In addition to the above evidence the allusion to "our God" in v. 8 can be compared to the first person plural allusions in similar heavenly council contexts such as Is 6:8, Gen 12:6, 3:22, 11:7 and Zech 1:11. It also is noteworthy that in Zech 1: 14.
the interpreting angel first receives the message from Yahweh and then commissions the prophet to cry aloud (qarah) to Jerusalem. All of this takes place, it seems,
in the presence of the heavenly patrol (1:8-13). Cf. H. Wheeler ROBINSON, "The Council of Yahweh", Journal of Theological Studies XLV (1945), 151-157.
39. Even if Am 3:7 is considered secondary, as maintained by S. Lehming, "Erwagun-
gen zu Amos", Zeitschrift fur Theologie and Kirche 50 (1958), 152, the verse nevertheless provides evidence for the concept of the sod in question being current among the disciples of the prophets.
40. It is also plausible that the same Gattung is partially employed in the call of the suffering servant of Is 49. The pattern is as follows: 1. introductory word, v. 1-2, 2. commission, v. 3,  3. objection, v. 4,  4. reassurance, v. 5-6,  5. sign ? v. 7. Thematic elements from both the call of Jeremiah and of II Isaiah are also interwoven here.
41. Cf. ENGNELL, op. cit., 30.
42. It is hardly accidental that in the rite of commissioning for Joshua as isolated by N. Lohfink, "Deuteronomische Darstellung des Ubergangs der Fuhrung vom Moses auf Josue", Scholastik, 37 (1962) 32ff., that the Beistandformel, "I will be with you", or a variant form, is consistently present. Cf. Dtn 31:8, 23; Jos 1:5,9.
43. C. WESTERMANN, op. cit.
44. Some of the archaic features of the Gen 24 tradition are the oath ceremony, the role of the servant in the patriarchal society (cf. the Nuzi parallels), the apparent matriarchal theme and the designation "Yahweh, God of heaven". The Jahwistic character of the passage is generally recognized. It is difficult to isolate secondary elements. NOTH, op. cit., 30, has the following J analysis, v. 1-6 (7), 8-24 (25), 26-29 (30), 31-39, 40a (40b), 41-49. Previous analyses of Gen 24 offer no pertinent information for consideration of the Gattung in hand. 43. C. WESTERMANN, op. cit.
44. Some of the archaic features of the Gen 24 tradition are the oath ceremony, the role of the servant in the patriarchal society (cf. the Nuzi parallels), the apparent matriarchal theme and the designation "Yahweh, God of heaven". The Jahwistic character of the passage is generally recognized. It is difficult to isolate secondary elements. NOTH, op. cit., 30, has the following J analysis, v. 1-6 (7), 8-24 (25), 26-29 (30), 31-39, 40a (40b), 41-49. Previous analyses of Gen 24 offer no pertinent information for consideration of the Gattung in hand.