jeremiah 26 establishes the basic themes of the supplement, containing all the fundamental issues that the author felt required the exilic reader's attention and presenting a well-known episode in the prophet's career as the prologue to the reformation of Jerusalem-based worldviews. Having identified the parameters of discourse, the Supplement's author engaged in the repositioning of the prophet's earlier work within his own subsequent and larger literary work. The complex of literature immediately following Jeremiah 26 represents the gamut of scribal activity: the Supplement's author draws from older materials, revises them, provides new historical and literary contexts for them, and relies upon their themes in formulating new textual appendages. The author's primary sources are texts and the record of events originating with the prophet Jeremiah himself from various episodes in his preexilic career: Jeremiah 27–29, which date from 594/593 BCE, and Jeremiah 30–31, which originated during the Josianic period. The redaction of these traditions into the Supplement lends them significantly new meanings.

The position of Jeremiah 27–29 within the Supplement suggests that they were not included as standard entries in the earlier collections of Jeremiah's oracles, a form of Jeremiah 1–25+OAN. The same may be said of Jeremiah 30–31, with the concession that they originated far earlier than Jeremiah 27–29 and were relegated to an archival or inactive position until such time as they could be reapplied.