Ambiguity is a friend not an enemy when reading the Bible

 "... ambiguity inhabits the biblical text. This should not be discouraging or minimized, but valued as one holds onto the telos [ie the ultimate aim/goal] of reading Scripture, namely, reading in order ‘to know God.’ Where difficulties lie in the biblical witness, [we are encouraged] to ‘pray for understanding’ [and] ‘to turn the passage over this way and that until we arrive at its true meaning, especially when [we do so] devoutly and reverently’^[1],[2]."

Polysemy is almost a feature of John's Gospel. He uses polysemy throughout, not to confuse but help us understand the complexity and depth of the Triune God we are in relationship with. John's "Religious symbols describe a realm that is, by definition, indescribable, beyond the capacity of everyday language to articulate. They seek to make theological connections between the heavenly and the created worlds, so that the one gives meaning to the other: the heavenly embracing the earthly."^[3]

The classic example is John 1:5.

• The light shines in the darkness, and the darkness has not overcome it. (CSB, ESV, NIV, WEB)
• The Light shines in the darkness, and the darkness did not comprehend it. (NASB1995, NKJV)
• And the light shines on in the darkness, but the darkness has not mastered it. (NET)
• The light shines in the darkness, and the darkness can never extinguish it. (NLT)
• The light shines in the darkness, and the darkness did not overtake it. (LSB, NRSVue)

All of these translations, and more, are perfectly valid ways of translating the Greek word κατέλαβεν (katelaben). As the translation note (tn) from the NET Bible explains:

John 1:5 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning—one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

Ultimately if you want to convey the subtlety and depth of John's Greek fully then only the Amplified Bible (2015) will do, even if it somewhat wrecks the poetry, majesty and mystery of his wonderful prologue.

"The Light shines on in the darkness, and the darkness did not understand it or overpower it or appropriate it or absorb it [and is unreceptive to it]."

As Jones (op.cit., p.93) observes "Hard work and delight in interpretation are, therefore, all part of the process - by design."

Refs/Notes:

[1] Ambiguity and Ambiguity and Poetry: Psalm 62 as Witness (Jones,2024,Perichoresis), p.92

[2] Jones is quoting Augustine here, which I have edited to help keep it short and to the point but the link to Jones's excellent paper is above and I recommend reading it.

[3] Lee, Dorothy A., 'Symbolism and ‘Signs’ in the Fourth Gospel', in Judith M. Lieu, and Martinus C. de Boer (eds), The Oxford Handbook of Johannine Studies, Oxford Handbooks (2018), p.260.

[4] Translation selected were mostly those in the Top 10 best selling translations in the UK, in 2025. The exceptions being LSB, NASB1995, NET and WEB.

The dead rising is not USUALLY seen as a "good thing"! On the Road to Emmaus reconsidered.

Like so many people I've wondered why Jesus's, initial, appearances after his crucifixion and resurrection are so understated.

So let me ask you a question: What genre of film/book do you normally associate with tales of the dead coming back to life? I'm assuming most people's answer, outside of the Christian context, would be a horror, or zombie, type story. The first century disciples were no different!

36 While they were still talking about this, Jesus himself stood among them and said to them, “Peace be with you.” 37 They were startled and frightened, thinking they saw a ghost. 38 He said to them, “Why are you troubled, and why do doubts rise in your minds? 39 Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” Luke 24:36-38 (NIV)

The things they were talking about occurred while two disciples were walking down a quiet, deserted(?) country road. How would you feel walking down a quiet road in the fading twilight and be confronted by a dead person?

13 Now that same day [of Jesus's resurrection] two of them were going to a village called Emmaus, about 11 kilometers from Jerusalem. 14 They were talking with each other about everything that had happened. 15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them; 16 but they were kept from recognizing him [initially]. Luke 24:13-16 (NIV)

A very similar story occurs in John 20:1 "Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb ..."

Does it get any creepier than being in a graveyard, in the dark, even if she wasn't alone? Then a dead guy just appears! Classic horror story trope. The women run off to tell the disciples but then Mary returns and sees someone "... standing there, but she did not realize that it was Jesus.15 He asked her, “Woman, why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” 16 Jesus said to her, “Mary.” She turned toward him and cried out in Aramaic, “Rabboni!” (which means “Teacher”). John 20:14b-16 (NIV)

God knows and recognises just how terrifying meeting a dead person can be hence, I suggest, is one reason for the very gentle way Jesus initially appears to people.

--

For the avoidance of doubt about Graeco-Roman ideas about the dead appearing here are some, mostly academic, references about ghost and horror stories from the Roman Empire:

1. Felton, Debbie. Haunted Greece and Rome: Ghost stories from classical antiquity. University of Texas Press, 2010.

2. Cardin, Matt, ed. Horror Literature through History: An Encyclopedia of the Stories That Speak to Our Deepest Fears [2 volumes]. Bloomsbury Publishing USA, 2017. Specifically the chapter "Horror in the Ancient World".

3. Zorrilla, Isidro Molina, Rodrigues, Nuno Simões, and Balaskas, Vasileios (eds). Graeco-Roman Horror and its Modern Reception. Oxford : Taylor & Francis Group, 2025

4. Collison-Morley, Lacy. Greek and Roman Ghost Stories. Project Gutenberg,1912. A very "flat" telling of stories but at least it's free!

Isaiah 58:6-9a a literal AND metaphorical understanding

 “Is not this the kind of fasting I have chosen:
to loose the chains of injustice
    and untie the cords of the yoke,
to set the oppressed free
    and break every yoke?
7 Is it not to share your food with the hungry
    and to provide the poor wanderer with shelter—
when you see the naked, to clothe them,
    and not to turn away from your own flesh and blood?
8 Then your light will break forth like the dawn,
    and your healing will quickly appear;
then your righteousness will go before you,
    and the glory of the Lord will be your rear guard.
9 Then you will call, and the Lord will answer;
    you will cry for help, and he will say: Here am I. ..." (NIV)

It is clear that this text is a call to social justice.

However, while the literal interpretation is clear and urgent, especially in our fallen world, the text also invites us to look at a broader understanding too. Not least by opening this section (it is only part of a larger text and we should never ignore the context in which this section is a part) with an image of people being yoked or chained. This metaphorical language invites us to look deeper into the meaning of the text while not loosing sight of the literal meaning of much of this section.

A caution to the wise

It is vital we do not create hierarchies of understanding. Both the literal meaning and the metaphorical interpretation are to be held equal and concurrent in motivating our behaviour. As James writes in his letter "Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it?" James 2:15-16 (NIV).

Developing a metaphorical understanding

Let's think then about the more metaphorical understanding of this section 

Holding this in a good tension. We should never loose sight of the importance of sharing the knowledge we have of God and what He has done in comming to us as a human being in the form of Jesus. 

Outline:

v7: 

1. Food: knowledge of salvation, Eucharist, doing God's work (John 4:34 & John 6:28-29, after Jesus had fed them first NB!), ...
2. Shelter: knowing God as our shelter eg Psalm 46:1, ....
3. Naked-->clothing: ignorance --> knowledge, 
4. Your own: both family AND friends AND colleagues

 

v8-9a: the historical reality of how the early Church spread is by doing BOTH the literal and the actions inherent in the metaphorical understanding!

Prayer acronyms: ACTS, PRAY & TeaSPoon

 In alphabetical order three simple acronyms to help structuring prayer.

ACTS (Adoration, Confession, Thanksgiving, Supplication)
====================================

A - Adoration: Praising God for who He is and what He has done.
C - Confession: Acknowledging sins and asking for forgiveness.
T - Thanksgiving: Expressing gratitude for blessings.
S - Supplication: Making requests and needs known to God.

PRAY (Praise, Repent, Ask, Yield)
=====================

P - Praise: Expressing admiration and reverence for God.
R - Repent: Acknowledge wrongdoing and ask for forgiveness.
A - Ask: Making requests and needs known to God.
Y - Yield: Surrendering to God's will and listening to His guidance.

TeaSPoon (Thank you, Sorry, Please)
=======================

T - This part of the prayer focuses on expressing gratitude for blessings, such as family, friends, food, and home.
S - This part of the prayer is for asking forgiveness for mistakes and seeking guidance to do better.
P - This part of the prayer is for making requests, whether for oneself, loved ones, or others in need.

Jesus the carpenter... and boat builder?

 Mark Goodacre - "NTPod18 Was Jesus a carpenter"

Is this why Jesus moved from Nazareth to Capernaum? A most fascinating talk.

John: A Commentary(Thompson,2015,NTL)

"Jesus does not do his works in order to evoke faith; he does them because he does the works of God. As works of God, the signs are witnesses to who Jesus is, and as such they call for faith. Both signs and words may lead to faith in Jesus, but they do so only when understood to be the work and word of God through him (3:2; 5:36; 9:3–4; 10:25, 32, 37–38; 14:10–12)."

From "Excursus 3: The Signs in the Gospel of John", final para. (PDF p82).

X

Contradiction or confirmation? David and Saul's relationship (1Samuel ch16 vs ch17)

It is often stated that 1 Samuel ch.16 and ch.17 contradict each other. However a simpler explanation maybe at hand and indeed show how ch. 17 helps explain how a “a handsome yokel with a rustic lyre” (Walters quoted in Youngblood, Ronald F. (2017), 1 & 2 Samuel, p.355) could become one of Saul's armor-bearers.

It is most probable that the introduction of David in 16:14-23 is an overview encompassing both his initial job and his future role as warrior, then King. After all the King bit's already been heavily trailed in the first thirteen verses of ch.16.

Ch.17 shows how our lyre playing, rustic yokel transformed from music therapist to warrior.

Note how Saul couldn't remember (perhaps not even know) who David's father was (17:55-58). This is like our modern day equivalent of knowing some's first name but not their surname. Many of us have such casual, friendly, water-cooler relationships at work. Then one day we're  on a new project and are formally introduced to our 'David' as David Jesse lead architect on this project. It can really be quite a fun moment as you both get to see another, quite different side of each other.

So first he is just David the lyre playing, rustic yokel who couldn't even wear armour (17:38-39). Now after killing Goliath, David Ben Jesse is a (prospective, see 14:52) cunning warrior. Now he's really got Saul's attention! See how 18:2 echoes, and links us directly back to, 16:21-22.

That's how, in time, DBJ becomes Saul's armor-bearer (16:21) and then (and that wasn't overnight) an army commander (18:5).