TIP OF THE DAY 96: Ambiguity in wordplay and figurative language final

MJ. Smith

I am adding these posts to the previous tip list L/V 10 Tip of the Day 

QUESTION: With respect to New Testament word play and figurative language, give some examples of ambiguity based on grammatical ambiguity.

ANSWER: From Perplexity

Based on the search results and the query, here are some examples of ambiguity in the New Testament due to grammatical ambiguity, particularly related to circumstantial participles:

1. Matthew 28:19 - The Great Commission

"πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη" (poreuthentes oun mathēteusate panta ta ethnē)

The participle "πορευθέντες" (poreuthentes, "going") can be interpreted in two ways:

"As you go, make disciples..." (circumstantial)

"Go and make disciples..." (imperatival)

This ambiguity leads to different translations and interpretations of Jesus' command.

2. John 8:20 - Jesus teaching in the temple

"Ταῦτα τὰῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ" (Tauta ta rhēmata elalēsen en tō gazophylakiō didaskōn en tō hierō)

The participle "διδάσκων" (didaskōn, "teaching") could indicate:

Time: "while teaching"

Manner: "by teaching"

Purpose: "in order to teach"

3. Acts 9:26 - Disciples fearing Saul

"καὶ πάντες ἐφοβοῦντο αὐτὸν μὴ πιστεύοντες ὅτι ἐστὶν μαθητής" (kai pantes ephobounto auton mē pisteuontes hoti estin mathētēs)

The participle "μὴ πιστεύοντες" (mē pisteuontes, "not believing") could indicate:

Cause: "because they did not believe"

Concession: "although they did not believe"

4. Galatians 2:3 - Titus not being compelled to be circumcised

"ἀλλ' οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι" (all' oude Titos ho syn emoi, Hellēn ōn, ēnankasthē peritmēthēnai)

The participle "Ἕλλην ὤν" (Hellēn ōn, "being a Greek") could be interpreted as:

Concessive: "although he was a Greek"

Causal: "because he was a Greek"

5. John 7:38 - Rivers of living water

"ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος" (ho pisteuōn eis eme, kathōs eipen hē graphē, potamoi ek tēs koilias autou rheusousin hydatos zōntos)

The participle "ὁ πιστεύων" (ho pisteuōn, "the one believing") could be interpreted as:

Conditional: "if anyone believes"

Simple subject: "the one who believes"

These examples demonstrate how circumstantial participles in New Testament Greek can lead to multiple possible interpretations, requiring careful analysis of context to determine the most likely meaning. The inherent imprecision of these participles allows for various nuances in translation and interpretation, highlighting the complexity of the Greek language in the New Testament.1

QUESTION: With respect to New Testament word play and figurative language, give some examples of ambiguity based on cultural and mythological ambiguity.

ANSWER: From Perplexity

Based on the search results and the query, I can provide some examples of ambiguity in the New Testament related to cultural and mythological references:

1. John 1:1-5 - The Logos concept

The opening of John's Gospel uses the Greek philosophical concept of "Logos" (Word), which had different meanings in Greek philosophy and Jewish wisdom literature. This creates ambiguity for readers from different cultural backgrounds.

2. Acts 17:22-23 - Paul's speech at the Areopagus

Paul references the "unknown god" altar in Athens, using Greek cultural and religious concepts to introduce the Christian God. This creates ambiguity between Greek polytheism and Christian monotheism.

3. 1 Corinthians 8:4-6 - Food offered to idols

Paul discusses the issue of eating food offered to idols, which involves ambiguity between Greek and Roman religious practices and Christian beliefs about the nature of God and idols.

4. Revelation 12:1-6 - The woman clothed with the sun

This passage uses imagery that could be interpreted through various cultural and mythological lenses, including Greek mythology (Apollo and Python) and Jewish apocalyptic literature.

5. Colossians 2:8 - "elemental spirits of the world"

Paul warns against "philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world." This phrase could be understood differently by readers familiar with Greek philosophical concepts or Jewish apocalyptic literature.

6. 1 Peter 3:19-20 - Christ preaching to the spirits in prison

This passage refers to Christ preaching to "spirits in prison," which could be interpreted differently based on various cultural and mythological understandings of the afterlife and spiritual realms.

7. Jude 1:9 - Michael and the devil disputing over Moses' body

This reference to a dispute between Michael and the devil draws on Jewish apocryphal literature, creating ambiguity for readers unfamiliar with these traditions.

These examples demonstrate how the New Testament authors often used language and concepts that could be understood differently by readers from various cultural and religious backgrounds, creating layers of meaning and potential ambiguity in interpretation.2

QUESTION: With respect to New Testament word play and figurative language, give some examples of ambiguity based on intentional vagueness.

ANSWER: From Perplexity

Based on the search results and the query, here are some examples of ambiguity in the New Testament due to intentional vagueness:

1. John 3:3 - "Born again/from above"

Jesus tells Nicodemus: "Unless one is born ἄνωθεν (anōthen), he cannot see the kingdom of God."

The word ἄνωθεν (anōthen) can mean both "again" and "from above". This intentional vagueness leads to Nicodemus' misunderstanding and allows Jesus to explain spiritual rebirth.

2. John 2:19 - "Destroy this temple"

Jesus says: "Destroy this temple, and in three days I will raise it up."

The intentional vagueness of "temple" allows for multiple interpretations - the physical temple in Jerusalem and Jesus' own body. This creates misunderstanding among his listeners and adds depth to the statement.

3. John 4:10-14 - "Living water"

When speaking to the Samaritan woman, Jesus uses the metaphor of "living water". This vague term could refer to flowing water or spiritual nourishment, creating ambiguity and prompting further discussion.

4. John 6:51-58 - "Eat my flesh and drink my blood"

Jesus' statement "Whoever feeds on my flesh and drinks my blood has eternal life" is intentionally vague, leading to confusion among his listeners about whether he meant it literally or figuratively.

5. John 7:33-34 - "Where I am going"

Jesus says: "I will be with you a little longer, and then I am going to him who sent me. You will seek me and you will not find me. Where I am you cannot come."

This vague statement about his destination creates confusion and multiple interpretations among his listeners.

6. John 8:21-22 - "I am going away"

Similar to the previous example, Jesus' statement "I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come" is intentionally vague, leading to misunderstanding and speculation.

These examples demonstrate how the Gospel of John, in particular, uses intentional vagueness to create ambiguity, provoke deeper reflection, and distinguish between spiritual and literal understanding. This technique often leads to misunderstandings within the narrative, which are then used to further explain or elaborate on spiritual truths.3

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3 and and https://community.logos.com/forums/p/226720/1324778.aspx https://www.cambridge.org/core/journals/new-testament-studies/article/abs/expressions-of-double-meaning-and-their-function-in-the-gospel-of-john/8B13D128DED6C3F8AD22923CEF69952B https://spiritandtruthonline.org/examples-of-figure-of-speech-used-in-the-bible/ https://rsc.byu.edu/new-testament-history-culture-society/greco-roman-religion-new-testament https://spiritandtruthonline.org/examples-of-figure-of-speech-used-in-the-bible/ https://www.cambridge.org/core/journals/new-testament-studies/article/abs/expressions-of-double-meaning-and-their-function-in-the-gospel-of-john/8B13D128DED6C3F8AD22923CEF69952B