TIP OF THE DAY 45: Ambiguity: Squinting modifiers

MJ. Smith · October 31

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EXCURSUS: Textual ambiguity

QUESTION: Why might I need to explore grammar/syntax so closely?

ANSWER: an example from Perplexity on “How does the placement of modifiers affect the interpretation of 1st Corinthians 14:34”

One notable New Testament interpretation issue based on differing opinions about what a phrase modifies can be found in 1 Corinthians 14:34. This verse has been the subject of debate due to the placement of the Greek word οὐ (ou), which means "not." The interpretation of this verse has significant implications for understanding Paul's teachings on women's roles in the church.

The verse in question, as translated in the King James Version, reads:

"Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law."

However, the placement of οὐ in the Greek text allows for a potential alternative interpretation. The issue revolves around whether οὐ modifies the phrase before or after it, creating what is known as a "squinting modifier" in English grammar.

If οὐ modifies the phrase before it, the traditional interpretation stands. However, if it modifies the phrase after it, the meaning could potentially be quite different:

"The women of you in the assembly, keep them silent not, for give liberty to them to speak, but subject, according as the law says."

This alternative interpretation would suggest that women are not to be kept silent, but rather are given liberty to speak, while still being subject to proper order as the law prescribes.

The debate over this interpretation is significant because:

1. It potentially changes the meaning of the verse to nearly the opposite of its traditional understanding.

2. It has implications for the role of women in church leadership and participation.

3. It affects how we understand Paul's teachings in relation to other passages where he seems to allow women to speak in church (e.g., 1 Corinthians 11:5).

This example illustrates how the nuances of Greek grammar and word order can lead to significantly different interpretations of New Testament texts, with far-reaching implications for church practice and theology[1].

QUESTION: Give an example of an interpretation based on morphology/grammar.

ANSWER: from Orr, Peter C. Exalted above the Heavens: The Risen and Ascended Christ. Edited by D. A. Carson. Vol. 47. New Studies in Biblical Theology. Downers Grove, IL; London: IVP Academic: An Imprint of InterVarsity Press; Apollos, 2018.

Jesus then comes into human existence ek spermatos Dauid. It is common to understand this as a reference to the source of Jesus’ earthly lineage: ‘from the seed of David’. Recently, however, Bates has suggested that the prepositional phrase be understood instrumentally: Jesus came into (earthly) existence by the seed of David. It is, Bates argues, a reference (albeit oblique) to ‘Mary’s contribution to Jesus’ human production and family lineage’.¹⁰⁴ Bates makes this argument by noting the thematic parallel with Galatians 4:4 (‘having come into being by means of a woman’¹⁰⁵); observing that some early Christian writers connected the expression to Mary (see Irenaeus, Against Heresies 2.16.3; Ignatius, Ephesians 18.2); and arguing that by construing ek spermatos Dauid instrumentally this ‘precisely preserves the parallelism’ with the phrase ex anastaseōs nekrōn in verse 4.^{^[2]}

From Comfort, Philip W. New Testament Text and Translation Commentary: Commentary on the Variant Readings of the Ancient New Testament Manuscripts and How They Relate to the Major English Translations. Carol Stream, IL: Tyndale House Publishers, Inc., 2008.

John 4:24

This verse can be understood in two ways: (1) “God is spirit, and those who worship him must worship him in spirit and in truth” or (2) “God is Spirit, and those who worship him must worship him in spirit and in truth.” Most English translations read “God is spirit,” so as to emphasize God’s spiritual nature. The most ancient scribes ⁶⁶⁷⁵א) did not understand it this way. They used the nomen sacrum (Π̅Ν̅Α̅) to denote the person of the Spirit: “God is Spirit.” Most exegetes and modern translators also understand the second πνευμα to refer to the human spirit (locative), but ancient scribes (⁶ ⁶ ⁷ ⁵ א) understood it as the divine Spirit (instrumental) inasmuch as they wrote it as a nomen sacrum (Π̅Ν̅Ι̅). Brown (1966, 172) and Schnackenburg (1982, 1:437–438) also take it as instrumental; as such, the phrase indicates the way in which one worships—God must be worshiped in and by the Spirit.^{^[3]}

QUESTION: What is a squinting modifier?

ANSWER: synopsis from a Logos/Verbum all search:

A squinting modifier is a grammatical construct where a modifier is positioned in a sentence in such a way that it can be interpreted as modifying either the preceding or following elements. This placement creates ambiguity in the sentence's meaning. For example, in the phrase "getting dressed often is a nuisance," the word "often" could be modifying either "getting dressed" or "is a nuisance". The term "squinting" in this context is likely related to the word's association with oblique or distorted vision, metaphorically applied to the unclear direction of the modifier's effect in the sentence.

QUESTION: Give some examples of squinting modifiers.

ANSWER: from Perplexity:

While squinting modifiers are not extremely common in the New Testament, there are a few potential examples that have led to debates among scholars and translators. Here are some instances that could be considered squinting modifiers:

Romans 1:4 - "...and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord"

The phrase "in power" could modify either "declared" or "Son of God." Does it mean Jesus was powerfully declared to be the Son of God, or that he was declared to be the Son of God in power?

1 Corinthians 7:36 - "If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin."

The phrase "if his passions are strong" could modify either the man's thoughts about his behavior or the necessity of marriage.

Galatians 2:2 - "I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain."

The phrase "in order to make sure I was not running or had not run in vain" could modify either Paul's act of setting forth the gospel or the content of the gospel itself.

Ephesians 2:5 - "even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—"

The phrase "by grace" could modify either "made us alive" or "you have been saved."

1 Timothy 3:4 - "He must manage his own household well, with all dignity keeping his children submissive"

The phrase "with all dignity" could modify either how the man manages his household or how the children are kept submissive.

Acts 1:4 - "And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father"

The phrase "while staying with them" could modify either "he ordered them" or "not to depart from Jerusalem." Does it mean he gave the order while staying with them, or that they should not depart while staying with him?

Romans 8:28 - "And we know that for those who love God all things work together for good, for those who are called according to his purpose"

The phrase "for good" could modify either "work together" or "for those who are called." Is it saying all things work together to produce good, or all things work together for the benefit of those called?

1 Corinthians 1:4-5 - "I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge"

The phrase "in every way" could modify either "you were enriched" or "in all speech and all knowledge." Were they enriched in every way, or were they enriched in all speech and knowledge in every way?

Philippians 4:4 - "Rejoice in the Lord always; again I will say, rejoice"

The word "always" could modify either "rejoice" or "in the Lord." Are we to always rejoice, or are we to rejoice in the one who is always the Lord?

1 Timothy 2:12 - "I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet"

The phrase "over a man" could modify both "teach" and "exercise authority" or just "exercise authority." Is Paul prohibiting women from teaching men, or from teaching in general and exercising authority over men?

These examples demonstrate that even in the Greek New Testament, there can be ambiguities in the syntax that lead to different possible interpretations. Such instances remind us of the importance of careful exegesis and the value of consulting multiple translations and commentaries when studying the Bible.

[1] https://www.ibiblio.org/bgreek/forum/viewtopic.php?t=3268

¹⁰⁴ Ibid. 117.

¹⁰⁵ This is Bates’s translation.

^{^[2]} Peter C. Orr, Exalted above the Heavens: The Risen and Ascended Christ, ed. D. A. Carson, vol. 47, New Studies in Biblical Theology (Downers Grove, IL; London: IVP Academic: An Imprint of InterVarsity Press; Apollos, 2018), 32–33.

⁶⁶ Papyri John; late 2nd c.

𝔓 Papyri John; late 2nd c.

⁷⁵ Papyri Luke and John; ca. 200

𝔓 Papyri Luke and John; ca. 200

א Uncials (Sinaiticus) most of NT; 4th c.