Consider these questions as you read:
- In traditional translations, John’s Gospel begins with a majestic statement about Jesus and his mission (1.1-18). Did anything strike you differently as you read it in this version?
- Did anything stand out to you in the narratives about John the Baptizer (passages featuring him include 1.6, 15, 19-39; 3.22-30; and the very beginning of chapter 4)?
- Which of these familiar stories seemed to capture your attention more in this reading: Jesus’ interaction with Nicodemus (3.1-21) or Jesus’ interaction with the woman at the well (4.1-42)? Why do you think that is?
- If you’re able, please respond with your thoughts by Saturday, 3/19, using the “Leave a Reply” box below. You may give your thoughts on the above questions or just thoughts of your own. What do you think?
I (Nancy) find it helpful when reading Cotton Patch to imagine myself sitting in a late 1950s rural, South Georgia church — or around a campfire in that region and time — as Clarence Jordan translates from the Greek, giving localized handles for the scandalous Gospel text. How did these variations sound in that context to hearers — most of whom, likely, had limited education and hadn’t traveled beyond a 100-mile radius of their community?
As you close the book of Matthew, here are some things to mull.
These last 7 chapters are filled with region– or era-specific versions of the original text.
- Do any of these variations fall flat for you? Resonate? Why do you suppose that’s true?
- Do you have any guesses about why Clarence may have used that image? (As always, there are no wrong answers.)
- What (if anything) stands out for you from this version about Jesus’ trial, execution and resurrection?
- If you’re able, please respond with your thoughts by Saturday, 3/12, using the “Leave a Reply” box below. You may give your thoughts on the above questions or just thoughts of your own. What do you think?