Tc Jeremiah (comp. K.
However that may have been, the Chronicler neither says that Jeremiah wrote all the elegies comprised in The Qinoth, nor does he imply that the entire collection consisted of only five pieces.
Lost, or of Jeremiah through the whole course of his seemingly fruitless ministry, was rich in experiences of faith triumphing over temptations and trials, of personal converse with God sustaining the soul in the face of difficulties hopeless to the eye of sense, which formed the pattern of a new and higher stage of religion in which the relation of the individual soul to God should be set free from those limitations which had been imposed by the conception that the primary subject of religion is the nation.
The chronicler gives a rather different account of the battle, and his allusion to the dirge uttered by Jeremiah over his death (2 Chron.
The result was that Jeremiah answered in his Censura Orientalis Ecclesiae condemning the distinctive principles of Lutheranism.
The Deutero-Isaiah closes a great prophetic succession, which begins with Amos, continues in Isaiah in even greater splendour with the added elements of hope and Messianic expectation, and receives further accession in Jeremiah with his special teaching on inward spiritual and personal religion which constituted the new covenant of divine grace.
But the Septuagint appends the book to Jeremiah (Baruch intervening), just as it adds Ruth to Judges; thus making the number of the books of the Hebrew Canon the same as that of the letters of the Hebrew alphabet, viz.
The contemporary prophecies ascribed to Jeremiah and Ezekiel require careful examination in this connexion, partly as regards their traditional background (especially the headings and setting), and partly for their contents, the details of which sometimes do not admit of a literal interpretation in accordance with our present historical material (cf.
In Amos, Hosea and Isaiah there are no traces of D's ideas, whereas in Jeremiah and Ezekiel their influence is everywhere manifest.
This enumeration was also adopted in 1575 as against the Augustan confession of the year 1540 by Jeremiah Patriarch of Constantinople, and again in a council held in the same city in 1639 to anathematize Cyril Lucar, who with the Anglicans recognized two only, baptism and the Eucharist.