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The Bible does mention other nations worshipping Yahweh and how the god arrived from Edom to help the Israelites in warfare (Deuteronomy 33:2, Judges 5:4-5) but this is not the central narrative. In the Bible, Yahweh is the one true God who creates the heavens and the earth and then chooses a certain people, the Israelites, as his own.

The Canaanites, like all ancient civilizations, worshipped many gods but chief among them was the sky-god El. In this passage from Deuteronomy, El gives each of the gods authority over a segment of the people of earth and Yahweh is assigned to the Israelites who, in time, will make him their supreme and only deity; but it is clear he existed beforehand as a lesser Canaanite god.

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Many temples house small shrines with the image of Tudigong, commonly located under the main altar, or below the house door. Many worshippers supplicate with the intention of gaining wealth or maintaining their physical health. They are also traditionally worshipped before the burial of deceased persons to thank him for using his land to return their bodies to the earth[3]

This paper explores the significance of the intertextual link between Jer 27:5 and 32:17 for the portrayal of the prophet in his prayer in Jer 32:17-25. Through the reference to Yahweh as the creator who had made the heaven and the earth, Jer 32:17 recalls Yahweh's decision to hand all earth into the power of Nebuchadnezzar mentioned in 27:5. Jeremiah's purchase of ancestral land as a sign-act proclaiming the restoration of the land should therefore not be placed on the same level as the acts of an optimistic prophet such as Hananiah. However, any doubt with regard to Jeremiah's faith in Yahweh was unfounded.

It is the contention of this paper that there is an intertextual link between Jer 27:5 and 32:17, which plays an important role in the portrayal of the prophet Jeremiah in his prayer after purchasing a field in Anathoth. I will argue, to use Roncace's diction, that the reader is invited to consider Jer 32:17 in the light of its intertextual connection10 with 27:5. The prophet Jeremiah is shown as one who several years before the destruction of Jerusalem had told the envoys who had gathered in Jerusalem to explore the possibility of a rebellion against Nebuchadnezzar, that Yahweh as Lord over the whole earth had given the kingdoms represented by these envoys into the power of Nebuchadnezzar. Although the Babylonian king might claim that his god Marduk had given Jerusalem into his power, Jeremiah beforehand had pointed out that it was Yahweh that delivered Jerusalem into the hand of Nebuchadnezzar. Yah-weh would also bring a new future about in the land, although Jeremiah was not sure how that would happen.

After a superscription (v. 1) supplying a date and a setting18 Jer 27 breaks into several sub-sections: vv. 2-11; 12-15 and 16-22. Verses 2-11 are introduced by Yahweh's command to Jeremiah to perform a symbolic act by wearing a yoke and sending yokes to the kings of the nations gathered in Jerusalem (vv. 2-3). Verse 4 contains another command: Jeremiah has to send a message through the foreign envoys to their kings. The content of this message is given in vv. 5-11. As creator of the earth Yahweh had given all these lands into the power of Nebuchadnezzar. Verses 6 and 8 comprise the climax of vv. 4-11. Verse 8 discloses the consequences of Yahweh's announcement in v. 6 that he was responsible for Nebuchadnezzar's rise to power. Every nation that did not submit to the Babylonian king will thus be punished.19 Yahweh's authority to hand all the lands into the power of the Babylonian king stems from his status as creator, (v. 5). This statement is introduced by the emphatic "I."20 In v. 6 Yahweh states emphatically that he had given all these lands into the hand of Nebuchadnezzar. Babylonian ideas may provide the background to the notion that as creator of the earth, Yahweh gave domination of the whole earth to Nebuchadnezzar. Lang points to an inscription in which Nebuchadnezzar claims that Marduk, who had created him, entrusted the kingship over all the nations to him.21 In contrast to the political propaganda claiming that Marduk has given Nebuchadnezzar dominion over all the kingdoms Yahweh proclaims in 27:5 that as Lord of all he commissioned Nebuchadnezzar. Stulman emphasises that the assertion "Yahweh reigns" functions here as "root metaphor. Whatever is said about Yahweh is rooted in this claim.22

In the mt of Jer 27:5 is specified by the phrase 23 The animals on earth were subordinated to man. Yahweh announces that he will even make the animals subject to Nebuchadnezzar. A yoke, symbol for the subordination of the animals to man, will rest on the nations to signify their subordination to the king of Babylon. Nebuchadnezzar thus takes the place which is the privilege of man in the creation accounts.24 The absence of any reference to the heavens is in all likelihood the result of the emphasis on Nebuchadnezzar as the king to whom dominion over the earth had been given. However when a similar announcement is made in Isa 45:11-13 with regard to Cyrus, Yahweh is presented as the creator of the earth and the heaven.

The warning against the optimistic prophets in Jer 27:12-13, 14, 16 is a leitmotiv in ch. 27.27 These warnings contrast Jeremiah's words with those of the optimistic prophets. Jeremiah, proclaiming that Yahweh, creator of the earth, had given the kingdoms presented by their envoys in Jerusalem into the hand of the Babylonians, was speaking the truth. The assertion that Yahweh had given dominion over the earth to Nebuchadnezzar provides the background to the appeals to Zedekiah, the priests and all the people.

The fate of the temple vessels comes into view in the appeal in Jer 27:16-22 to the priests and all the people. The temple vessels which were still left in the temple would also be taken to Babylon. This announcement anticipates Hananiah's promise of the return of the temple vessels taken to Babylon in 597 B.C.E.. Chapter 27 thus lays the foundation for Jeremiah's encounter with Hananiah in ch. 28.28 This encounter should also be read against the back-ground of the assertion that Yahweh as creator had given dominion over the earth to the Babylonian king.

is the major structural marker in Jer 32:17-25.34 In the first sub-unit, vv. 17a-23, introduces the affirmation that Yahweh is creator of heaven and earth. Verse 17 concludes with the inference that nothing was impossible for Yahweh. Verses 18-23 continue with a description of Yahweh's acts. Yahweh is the one who shows love to the thousandth generation, but pays back the iniquity of the fathers into the lap of their children after them (v. 18). Yahweh's eyes are open to mankind's way in order to give to each according to his ways (v. 19). He has made a name for himself: in Israel's history, specifically the exodus, and among human kind (v. 20). The prophet carries on with a recollection of the deliverance from Egypt and the giving of the land which Yahweh had promised with an oath to their ancestors (vv. 21-22). Despite Yahweh's favour, the people were disobedient resulting in the precarious situation in which they found themselves (v. 23). When the syntax of vv. 17-23 is taken into consideration, it becomes evident that the focus is on the affirmation that Yahweh is the creator of heaven and earth for whom nothing is impossible. Verse 18 is introduced by two participles, pointing to the subordination of vv. 18-19a to v. 17. From v. 19b pure relative sentences follow, that change into separate sentences in the course of the speech.35

Thiel attributed Jer 32:16-44 to the Deuteronomistic redaction of Jere-miah.46 More recently the notion of multiple Deuteronomistic redactions of the book of Jeremiah, has found support. Albertz, for instance, ascribes chapter 32 to a third Deuteronomistic redaction.47 Stipp likewise attributes ch. 32 to JerDtr III.48 For the Deuteronomistic editor(s) of Jer 32 Jeremiah was a prophet that affirmed that Yahweh was the creator of heaven and earth. At a time when the Babylonian army made the final assault on Jerusalem in the name of their god Marduk, Jeremiah maintained that nothing was impossible for Yahweh.

Through the reference to Yahweh as the creator who had made the heaven and the earth Jer 32:17 recalls Yahweh's decision to hand all earth into the power of Nebuchadnezzar mentioned in 27:5. Several years before the destruction of Jerusalem Jeremiah had told the envoys of the kingdoms, which had gathered in Jerusalem to explore the possibility of a rebellion against Nebuchadnezzar, that Yahweh as Lord over the whole earth, had given the kingdoms represented by these envoys into the power of Nebuchadnezzar.

The Deuteronomistic editors of the book of Jeremiah wanted to demonstrate that any doubt with regard to Jeremiah's faith in Yahweh was unfounded. In Jeremiah's prayer, ideally appropriate for presenting ideological and theological perspectives, these editors picture him as a person who, a time when it seemed as if the Babylonian gods are more powerful than Yahweh, acknowledged that Yahweh was in control. Through the intertextual link between Jer 32:17 and 27:5 they show that several years before the destruction of Jerusalem Jeremiah had told the envoys, which had gathered in Jerusalem to explore the possibility of a rebellion against Nebuchadnezzar, that Yahweh as Lord over the whole earth, had given the kingdoms represented by them into the power of Nebuchadnezzar. In contrast to the optimistic prophets Jeremiah spoke the truth, although he did not always have a clear picture of the manner in which Yahweh's intentions would be realised. The basis of the change in fortunes of the Babylonian exiles was solely Yahweh, the mighty Creator of the world.

26 And God said, Let us make man in our image, after our likeness: and letthem have dominion over the fish of the sea, and over the fowl of the air, andover the cattle, and over all the earth, and over every creeping thing thatcreepeth upon the earth. 2351a5e196