Peter Hawkins and Eric Reymond discuss trauma, hope, and poetic Hebrew in Lamentations 1:1-6 and 3:19-26. The text is appointed for the Seventeenth Sunday after Pentecost (Proper 22), in Year C of the Revised Common Lectionary.
An Act of Waiting (Seventeenth Sunday after Pentecost)
Voiceover Voice:
So, a personal loss becomes a way of connecting with the scripture.
Helena Martin:
This is Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study.
Join us each week as two Yale Divinity School professors look together at an upcoming text from the Revised Common Lectionary. This episode, we have Peter Hawkins, Professor Emeritus of Religion and Literature, and Senior Lector Eric Reymond.
They’re discussing Lamentations 1:1-6, read for you by Mike Macalintal, Liturgical Minister and Chapel Communications Manager of Marquand Chapel here at Yale Divinity School. They also discuss Lamentations 3:19-26, read by me. The texts are appointed for Track 1 of the Seventeenth Sunday after Pentecost, Proper 22, in Year C.
Mike Macalintal:
[Lamentations 1:1-6]
How lonely sits the city that once was full of people! How like a widow she has become, she that was great among the nations! She that was a princess among the provinces has become a vassal. She weeps bitterly in the night, with tears on her cheeks; among all her lovers she has no one to comfort her; all her friends have dealt treacherously with her, they have become her enemies. Judah has gone into exile with suffering and hard servitude; she lives now among the nations, and finds no resting place; her pursuers have all overtaken her in the midst of her distress. The roads to Zion mourn, for no one comes to the festivals; all her gates are desolate, her priests groan; her young girls grieve, and her lot is bitter. Her foes have become the masters, her enemies prosper, because the LORD has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe. From daughter Zion has departed all her majesty. Her princes have become like stags that find no pasture; they fled without strength before the pursuer.
Helena Martin:
[Lamentations 3:19-26]
The thought of my affliction and my homelessness is wormwood and gall! My soul continually thinks of it and is bowed down within me. But this I call to mind, and therefore I have hope: The steadfast love of the LORD never ceases, his mercies never come to an end; they are new every morning; great is your faithfulness. “The LORD is my portion,” says my soul, “therefore I will hope in him.” The LORD is good to those who wait for him, to the soul that seeks him. It is good that one should wait quietly for the salvation of the LORD.
Peter Hawkins:
So, Eric, there’s so much to lament in this first passage. There’s a kind of “then” and a “now”; then it was great, now it’s not, so what’s happened now? What’s the event that occasions this poem?
Eric Reymond:
Well, the book of Lamentations is a meditation on the destruction of Jerusalem, in around 586, by the Babylonians, and the resulting exile that left many of the nobility and people of Jerusalem in Babylon. The event is characterized as this very traumatic event, obviously. And the way that it’s expressed in the text is interesting because on the surface of the texts, there are rather complicated lexical forms and morphological forms that make the reading of the text somewhat more difficult than an ordinary prose account of the event, and that has the effect of slowing down the reading of the text, and, I think, encouraging a meditative mood over this story.
Peter Hawkins:
Yeah, you wouldn’t want to rush a lament. It’s meant to take its time. And what about the choice of: here’s the fall of Jerusalem, 586, described as a woman.
Eric Reymond:
Right.
Peter Hawkins:
And I wonder if you could say something about that?
Eric Reymond:
Well, the characterization of the city as a woman is in part reflective of a common Semitic idiom to represent cities as female. And it reflects in part the fact that the word for “city” is of the feminine gender. It’s gendered as feminine. There’s a several different words for “city” and all of them are feminine. this characterization of and lamenting of a city is also found in Mesopotamian literature. And so, there is a connection with this biblical poetry and with earlier poetry from the Babylonian region.
Peter Hawkins:
“She used to be populous. She used to be beautiful. She used to be a monarch.” And now she’s what? She’s been betrayed. She’s been deserted. She’s been defamed. There’s a kind of wreckage here. And I wonder if there are any of the metaphors that you would want to highlight for us, in particular.
Eric Reymond:
Well, for me, the interesting idea’s this reversal of the natural order of things. So, “her friends have become her enemies,” and everything has shifted and reversed and diametrically opposite to what it should be or what we would have expected it to be. The royalty has become the slave labor, and this kind of a reversal, I think, is emblematic of the catastrophe that is taking place when people have been removed from their homes and have been totally uprooted from all of their traditions and what they’re familiar with.
Peter Hawkins:
If you’d read the first verse in Hebrew, just to give a sense of what the text sounds like in its own language?
Eric Reymond:
Right. So, the first part of the first verse reads:
ישבה בדד העיר רבתי עם! היתה כאלמנה! רבתי בגוים…
And the repetition of the word רבתי is curious because it’s accented, and it has a funny irregular kind of ending that throws into relief the word itself, “great one,” and like I said, slows down the reading of the text so that the reader can meditate on the words, I think.
Peter Hawkins:
In Dante’s Vita Nuova, the moment when Beatrice his beloved dies, there’s a text in Latin, in the Italian otherwise of the Vita, which is the opening line of the Lamentations. So, a personal loss becomes a way of connecting with the Scripture. And I wonder if that’s part of the power of the Lamentations of Jeremiah as a whole.
Eric Reymond:
Yeah, I think so. And you can see that in some of the ancient Hebrew versions of the Lamentations. In the Dead Sea Scrolls, they have a copy of the Lamentations, and in some verses, I don’t know that it’s in this exact section, but in some of the verses where you would have talk about an “us,” it’s put into the first person, and it seems more by the scribe who was copying it, at least, it was felt on a personal level, it seems: the transformation of what was more impersonal to something that was first-person.
Peter Hawkins:
Yeah. And I notice here in the lectionary, we move from the devastation of Jerusalem, remembering how wonderful “ago” was and how terrible “now” is. And we begin in Chapter 3 with that same sense of wormwood and gall. But then there’s a shift!
Eric Reymond:
Right.
Peter Hawkins:
It doesn’t seem, to my reading, to be motivated. We go from devastation to hope, to a notion of God’s steadfast love. And then these lines that are familiar to people through a hymn, “Great is thy faithfulness. His mercies never come to an end. They are new every morning.” Or in the hymn, “morning by morning, new mercies I see.” So, this kind of redemptive celebration of God who seems to have been absent in the first part of the lamentation. So, what if you could say something about that, the kind of stark transition without motivation?
Eric Reymond:
Right. So, it seems in some of the Psalms you see as similar reversal, in the connection between the first passage from Chapter 1 and this passage from Chapter 3, the second passage, you see a linkage in some of the vocabulary that’s used. So, the root as זכר “to remember” is repeated; the words for affliction, and these words get repeated in the first verses from Chapter 3 that we’re looking at. And Peter, you were asking about the verses 22, I guess, through 24, is this correct? The way that it’s expressed in Hebrew, and in verse 22, חסדי יהוה, “the acts of piety of the Lord.” The word derives from, is the plural form, really, of the word חסד, which has many different translations, including “piety” and “loving kindness,” but oftentimes in the plural, as it is here, has to do with not only the concept of loving kindness and piety, but also acts that are done that represent that idea.
Peter Hawkins:
I’m intrigued by our being told that it’s good, that one should wait quietly for the salvation of the Lord, like, “Sit down, shut up, and hope.” [Laughter] But I have a sense that it’s a lot more than that…
Eric Reymond:
Right. My feeling is that it’s not a sense of passively waiting, but a sense of experiencing patience, and in line with what we were saying before, about meditating on the destruction and on the turmoil and the devastation, that there should be a kind of pause and a patience, an experience of not passively waiting, but almost like an act of waiting.
Helena Martin:
Thanks for listening. And thank you, Professors Hawkins and Reymond, for your insights into the Book of Lamentations.
For a transcript of this episode and lots more Bible study resources, visit YaleBibleStudy.org. And follow us on Twitter: @BibleYale.
Chapter, Verse, and Season is a production of the Center for Continuing Education at Yale Divinity School. It’s produced by: Creator and Managing Editor, Joel Baden; Production Manager, Kelly Morrissey; Associate Producer, Aidan Stoddart; and I’m your Host and Executive Producer, Helena Martin. Our theme music is by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season.
Book of the Bible:
Lamentations
Subjects:
Lamentations
Guests
Text
New Revised Standard Version Bible
Copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Credits
Host and Executive Producer: Helena Martin
Production Manager: Kelly Morrissey
Creator and Managing Editor: Joel Baden
Assistant Producer: Aidan Stoddart
Music: Calvin Linderman
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Felicity Harley-McGowan and Bruce Gordon discuss the role of Joseph, the divine potential of dreams, and membership in the Holy Family in Matthew 1:18-25. The text is appointed for the Fourth Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss life in the wilderness for the Israelites, being tested and testing God in Exodus 17:1-7. The text is appointed for the Third Sunday in Lent, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss blessing, migration, and the inspiring legacy of Abraham across religious traditions in Genesis 12:1-4a. The text is appointed for the Second Sunday in Lent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss seduction, curiosity, craftiness, and misogyny in Genesis 2:15-17; 3:1-7. The text is appointed for the First Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss leadership, inherited stories, and transfiguring moments in Exodus 24:12-18 and Matthew 17:1-9. The texts are appointed for Transfiguration Sunday, in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss pedagogy, mixed metaphors, ageism, and spiritual growth in 1 Corinthians 3:1-9. The text is appointed for the Sixth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss hypocrisy, reward systems, righteousness, and religious performance in Isaiah 58:1-9a (9b-12). The text is appointed for the Fifth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss blessedness, poverty, consolation, and the dangers of transactional theology in Matthew 5:1-12. The text is appointed for the Fourth Sunday after the Epiphany in Year A of the Revised Common Lectionary.
Joanne Jennings and Bill Goettler discuss living with both faith and fear in Psalm 27:1, 4-9. The text is appointed for the Third Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the story of John the Baptist, a wild and perhaps uncertain character, in John 1:29-42. The text is appointed for the Second Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss Messianism, prophetic gentleness, and hermeneutical approaches in Isaiah 42:1-9. The text is appointed for the First Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Vasileios Marinis and Volker Leppin discuss human nature, sovereignty over creation, and preacherly responsibility with reference to Psalm 8. The text is appointed for the First Sunday after Christmas, in Year A of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss the spirit of children, the multiplicity of interpretation, and pastoral responsibility at Christmas, with reference to Luke 2:1-14 (15-20). The text is appointed for Christmas Eve in the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss Christian and Muslim interpretations of the Nativty of Jesus, with special reference to Matthew 1:18-25. The text is appointed for the Fourth Sunday of Advent, in Year A of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss patience, endurance of suffering, and the challenges of family conflict in James 5:7-10. The text is appointed for the Third Sunday of Advent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the imagined future of the glorious kingdom in Isaiah 11:1-10 and Romans 15:4-13. The text is appointed for the Second Sunday of Advent, in Year A of the Revised Common Lectionary.
AndrewMcGowan and Ned Parker discuss the holiness of divine absence and the anticipation of things to come in Matthew 24:36-44. The text is appointed for the First Sunday of Advent in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss colonial narratives, indigenous theology, and the downsides of going to a “Promised Land” in Deuteronomy 26:1-11. The text is appointed for Thanksgiving Day (USA), in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss Hebrew vocabulary, shepherd imagery, and the legacy of King David in Jeremiah 23:1-6. The text is appointed for the Feast of Christ the King (Proper 29), in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss eschatology, aspiration, and ancient Near Eastern curse formulations in Isaiah 65:17-25. The text is appointed for the Twenty-Third Sunday after Pentecost (Proper 28), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss poverty, apocalyptic imagery, and economic justice in reference to Daniel 7:1-3, 15-18 and Luke 6:20-31. The text is appointed for All Saints’ Day, in Year C of the Revised Common Lectionary.
Harold Attridge and Greg Sterling discuss redemption, the proper use of wealth, and the strange company Jesus keeps in Luke 19:1-10. The text is appointed for the Twenty-First Sunday after Pentecost, Proper 26, in Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss shame, redemption, and rehabilitation in Joel 2:23-32. The text is appointed for the Twentieth Sunday after Pentecost, Proper 25, in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss punishment, free will, and the dangers of metaphor in Jeremiah 31:27-34. The text is appointed for the Nineteenth Sunday after Pentecost, Proper 24, in Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss joy, salvation history, and chicken guts in Psalm 66:1-12. The text is appointed for the Eighteenth Sunday after Pentecost, Proper 23, in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss faith, ritual performance, and divine blessing in Psalm 91:1-6, 14-16. The text is appointed for the Sixteenth Sunday after Pentecost (Proper 21), in Year C of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss capitalism, shrewdness, and the logic of parables in Luke 16:1-13. The text is appointed for the Fifteenth Sunday after Pentecost (Proper 20), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss the undoing of creation, fidelity, and false prophets in Jeremiah 4:11-12, 22-28. The text is appointed for the Fourteenth Sunday after Pentecost, Proper 19, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss precarity, God as creator and destroyer, and the potter metaphor in Jeremiah 18:1-11. The text is appointed for the Thirteenth Sunday after Pentecost, Proper 18, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss humility, reversing the status quo, speaking truth to power in Sirach 10:12-18. The text is appointed for the Twelfth Sunday after Pentecost, Proper 17, in Year C of the Revised Common Lectionary.
Christian Wiman and Jacqueline Vayntrub discuss justice, prayer and action, and getting God's attention in Isaiah 58:9b-14. The text is appointed for the Eleventh Sunday after Pentecost, Proper 16, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss faith heroes through history, triumphant faith, and the role of sin in Hebrews 11:29-12:2. The text is appointed for the Tenth Sunday after Pentecost, Proper 15, in Year C of the Revised Common Lectionary.
Greg Sterling and Harry Attridge discuss women in early Christian communities, eschatology, and faith as a matter of the heart in Hebrews 11:1-3, 8-16. The text is appointed for the Ninth Sunday after Pentecost, Proper 14, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss possession, wealth, and covetousness in Luke 12:13-21. The text is appointed for the Eighth Sunday after Pentecost, Proper 13, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss bargaining, God and Abraham's new relationship, and the righteous of Sodom and Gamorrah in Genesis 18:20-32. The text is appointed for Track 2 on the Seventh Sunday after Pentecost, Proper 12, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss Mary and Martha, extroversion, and authenticity in Luke 10:38-42. The text is appointed for the Sixth Sunday after Pentecost, Proper 11, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss poverty, God's expectations, and our responsibilities to one another in Psalm 82. The text is appointed for the Fifth Sunday after Pentecost, Proper 10, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss kings, skin diseases, and prophetic power in 2 Kings 5:1-14. The text is appointed for the Fourth Sunday after Pentecost, Proper 9, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss prophetic leadership, sudden loss, and mentorship in 2 Kings 2:1-2, 6-14. The text is appointed for the Third Sunday after Pentecost, Proper 8, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss gender identity, ethnic dynamics, and changes of the heart in Galatians 3:23-29. The text is appointed for Proper 7, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss joy, multiculturalism, and feminine language in Proverbs 8:1-4, 22-31. The text is appointed for Trinity Sunday, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss signs and wonders, Hebrew Bible connections, the promise of salvation, and more in Acts 2:1-21. The text is appointed for Pentecost, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss love-songs, community, and connection in reference to John 17:20-26. The text is appointed for the Feast of the Ascension, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss social justice, human failure, and heavenly hope in Revelation 21:10, 22–22:5. The text is appointed for the Sixth Sunday of Easter, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss poetic structure, creation language, and the mechanics of praise in Psalm 148. The text is appointed for the Fifth Sunday of Easter, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss whiteness, danger, and comfort in Revelation 7:9-17. The text is appointed for the Fourth Sunday of Easter, in Year C of the Revised Common Lectionary.
Harold Attridge and Gregory Sterling discuss Resurrection encounters and calls to action in Acts 9:1-20 and John 21:1-19. The text is appointed for the Third Sunday of Easter, in Year C of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss doubt, trauma, and the value of “Doubting Thomas” in John 20:19-31. The text is appointed for the Second Sunday of Easter, in Year C of the Revised Common Lectionary.
Harry Attridge and John Hare discuss faith, uncertainty, and the power of emotion in John 20:1-18. The text is appointed for Easter Day, in Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss the construction of stories, Christian supersessionism, and the legacy of Christian storytelling in relation to Genesis 22:1-18. The text is appointed for the Easter Vigil, in Year C of the Revised Common Lectionary.
Judy Gundry and Adam Eitel discuss the innocence of Jesus, divine kingship, and more in John 18:1-19:42. The text is appointed for Good Friday, in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss enslavement imagery, Passover liberation, and models of service in Exodus 12:1-14 and John 13:1-17. The texts are appointed for Maundy Thursday, in all three years of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss community, sacrament, and suffering in Luke 22:14-23:56. The text is appointed for the Palm Sunday, the Liturgy of the Passion, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss divine violence, colonialism, and the notion of “wilderness” in Isaiah 43:16-21. The text is appointed for the Fifth Sunday in Lent, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss reconciliation, spiritual role-models, and what it means to “become the righteousness of God” with reference to 2 Corinthians 5:16-21. The text is appointed for the 4th Sunday in Lent, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss repentance, leniency, and divine warnings in Luke 13:1-9. The text is appointed for the Third Sunday in Lent, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss inheritance, offspring, and the promises of God in Genesis 15:1-12, 17-18. The text is appointed for the Second Sunday in Lent, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss the possibility of being in relationship with God in Romans 10:8b-13. The text is appointed for the First Sunday in Lent, March 6, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the healing and transforming power of God in Luke 9:28-43. The text is appointed for Transfiguration Sunday, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss forgiveness and the sibling dynamics at work in Genesis 45:3-11,15. The text is appointed for the Seventh Sunday after Epiphany, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss Jesus’ blessings and warnings in Luke 6:17-26. The text is appointed for the Sixth Sunday after Epiphany, Sunday, Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss the difference between verse and prose in Isaiah 6:1-13. The text is appointed for the Fifth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss reluctant prophets and God’s will in Jeremiah 1:4-10. The text is appointed for the Fourth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Erika Helgen and Chloe Starr discuss the church universal and love as the basis for the exercise of spiritual gifts in 1 Corinthians 12:12-31a. The text is appointed for the Third Sunday after Epiphany, Year C of the Revised Common Lectionary
Felicity Harley-McGowan and Bruce Gordon discuss recognizing God in the midst of community and the diversity of gifts in 1 Corinthians 12:1-11. The text is appointed for the Second Sunday after Epiphany, Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the power of God in Psalm 29. The text is appointed for the First Sunday after Epiphany, Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss the mystery, language and lyricism in John 1:1-18. The text is appointed for the Second Sunday after Christmas, Year C of the Revised Common Lectionary.
Gregory Sterling and Harold Attridge discuss the humanity of young Jesus and the role of Mary as mother in Luke 2:41-52. The text is appointed for the First Sunday after Christmas, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss birth, kingship and signs of God’s redemption in Isaiah 9:2-7. The text is appointed for Christmas (Proper 1), December 24, Years A, B, and C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the Magnificat and our understanding of Mary through the ages in relation to Luke 1:46b-55. The text is appointed for the Fourth Sunday of Advent (Advent 4), Year C of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss hope, apathy, and why the context of prophecy matters in Zephaniah 3:14-20. The text is appointed for the Third Sunday of Advent (Advent 3), Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss disaster and hope, glory, and reversal in Baruch 5:1-9. The text is appointed for the Second Sunday of Advent (Advent 2), Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss messianic prophecy, timelessness, and historic context in Jeremiah 33:14-16. The text is appointed for the First Sunday of Advent (Advent 1), Year C of the Revised Common Lectionary.
Chapter, Verse, and Season gives listeners the opportunity to overhear the kinds of conversations that take place in the halls of Yale Divinity School. Each week, professors from different theological disciplines chat about biblical texts from the Revised Common Lectionary. They bring their own interests to the table and hopefully spark new insights into the scripture appointed for each Sunday.