Featured Double meaning words

In 1 Thessalonians 4, we find a passage where our word (sanctification) appears three times, each presenting the idea of being or becoming holy.

1 Thessalonians 4:3 For this is the will of God, your sanctification; that is, that you abstain from sexual immorality;
Here "your holy behavior" is the intended meaning based on context.

1 Thessalonians 4:4 that each of you know how to possess his own vessel in sanctification and honor,
Here "holiness" is the intended meaning based on context.

1 Thessalonians 4:7 For God has not called us for the purpose of impurity, but in sanctification.
Here "for holiness" is the intended meaning based on context.

 

2 Thessalonians 2:13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.

Here the means and method of individual election for salvation is in view. We are set apart in Christ by the Spirit based on God crediting our faith as righteousness. Thus "being set apart" is the intended meaning based on context.

 

Hebrews 12:14 Pursue peace with all men, and the sanctification without which no one will see the Lord.
Here "for the holiness" is the intended message based on Context.

 

What a person is "called" have they been named or designated, invited, or transported into Christ? The same Greek word, translated "called" is used for these three very different meanings. So when you see the word, "called." consider which meaning applies.

 

Matthew 1:16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah. Here the Greek word "lego" (G3004) is translated as called with the meaning of to "name" or "designate."

Matthew 2:15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Here another Greek word, "kaleo" (G2753) is used to mean more than "invite" with the intended meaning more like summoned or brought.

John 12:17
So the people, who were with Him when He called Lazarus out of the tomb and raised him from the dead, continued to testify about Him. Here yet another Greek word, "phoneo" (G5455) is used to convey the use of divine power to cause someone or something to be brought somewhere else, i.e. "out of somewhere."

Romans 1:6 among whom you also are the called of Jesus Christ; Here a fourth Greek word is translated called - "kletos" (G2822) - translated as "the called" referring to those set apart in Christ, and so the actual meaning seems to be "saints." The same usage appears in 1 Corinthians 1:24, Jude 1:1 and Revelation 17:14.

 

Consider G2822 - kletos, in Matthew 22:14 the Greek word meaning is invited, in Romans 1:1 the Greek word meaning is designated, and in Romans 1:7 the Greek word meaning is "transported into Christ." If each of the meanings of "Kletos" were translated unambiguously, God's message would become plain to that version's readers.

 

Another example of ambiguity is found at John 9:7:
Here is the NASB95:
and said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went away and washed, and came back seeing.

The ambiguity arises from the pronoun "which" because the antecedent is unclear. Does "which" refer to Christ's directive, i.e. go means sent, or does the pronoun refer to the name "Siloam?" In this translation, context indicates Siloam is the antecedent of "which" because "go" means go and not sent. However, by replacing the pronoun with its apparent antecedent, we get (Siloam is translated or interpreted Sent) or even better (Siloam means Sent.)

Another wrinkle identified by Dr. Mounce, is that the Gender of Siloam is masculine, but the Gender of pronoun is neuter. But, again according to Dr. Mounce and BDAG, when the antecedent is a thing and not a person, the neuter form can be used.

 

Anytime someone addresses how a position is expressed, rather than what is said, you know you are seeing "taint so" in disguise.

Here is the full statement, unedited and undisturbed by contextomy.

 

Some of the versions providing a less ambiguous translation of "Kletos" at Romans 1:7.

CEV
This letter is to all of you in Rome. God loves you and has chosen you to be his very own people. I pray that God our Father and our Lord Jesus Christ will be kind to you and will bless you with peace!

ERV
This letter is to all of you in Rome. God loves you, and he has chosen you to be his holy people. Grace and peace to you from God our Father and from the Lord Jesus Christ.

TLB
And you, dear friends in Rome, are among those he dearly loves; you, too, are invited by Jesus Christ to be God’s very own—yes, his holy people. May all God’s mercies and peace be yours from God our Father and from Jesus Christ our Lord.

NIRV
I am sending this letter to all of you in Rome. You are loved by God and appointed to be his holy people. May God our Father and the Lord Jesus Christ give you grace and peace.

NLV
So I write to all of you in the city of Rome. God loves you and has chosen you to be set apart for Himself. May God our Father and the Lord Jesus Christ give you His loving-favor and peace.

But does "kletos" mean "chosen?" Nope However, "the called" were chosen to be God's people. Is the meaning "invited?" Nope, the "as saints" refers to the action by God of setting them apart in Christ. Were they designated or appointed? Not what "kletos" means in this context.

God loves you and has set you apart as His holy people is the unambiguous idea.

 

As discussed elsewhere, the English word "hell" is used to translate at least 4 Hebrew or Greek words. Since these refer to different places, the intended distinctives are lost in translation.

The KJV translates "sheol" (H7585) both as "grave" and "hell." (Same Hebrew word also is rendered "pit."
In the New Testament, the Greek word "Gehenna" (G1067) is rendered "Hell" by the NKJV.
Then we have Hades and Tartaroo also rendered as Hell in some translations.

This obliteration of the afterlife abodes of the lost has resulted in great confusion and mistaken belief down through the centuries.

 

Lastly a plural such as "things" might refer to all things imaginable or just to all the things of a type. So the things of the Spirit might refer only to spiritual milk, or spiritual solid food or both, but that assessment would be derived from context rather than a contextomy. Since Paul spoke as to men of flesh using spiritual milk, the things of 1 Cor. 2:14 are limited to spiritual solid food.

 

"For things that signify now one thing and now another, signify either things that are contrary, or things that are only different. They signify contraries, for example, when they are used metaphorically at one time in a good sense, at another in a bad, as in the case of the leaven mentioned above. Another example of the same is that a lion stands for Christ in the place where it is said, "The lion of the tribe of Judah hath prevailed;"(3) and again, stands for the devil where it is written, "Your adversary the devil, as a roaring lion, walks about seeking whom he may devour."(4) In the same way the serpent is used in a good sense, "Be wise as serpents;"(5) and again, in a bad sense, "The serpent beguiled Eve through his subtlety."(6) Bread is used in a good sense, "I am the living bread which came down from heaven;"(7) in a bad, "Bread eaten in secret is pleasant."(8) And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples." (Augustine)

Here we see that claiming sheep in one illustration means the same thing in another illustration is unsound exegesis. Sheep might refer to those saved in one example and those lost in another example.

 

Notice how "the things" at "face value" means "all the things" but draw all people means draw some people, or a ransom for all means a ransom for some. At face value, some folks rewrite the text to suit their man-made doctrine, whereas others believe what it says without the rewrites.

For example, a plural such as "things" might refer to all things imaginable or just to all the things of a type. So the things of the Spirit might refer only to spiritual milk, or spiritual solid food or both, but that assessment would be derived from context rather than a contextomy. Since Paul spoke as to men of flesh using spiritual milk, the things of 1 Cor. 2:14 are limited to spiritual solid food.