But become makers of the message -
and not just hearers misleading yourselves
Please note: Strict implementation of HTML prohibits the display of 8-bit Greek characters from the 'Symbol' font, as still used on this site to display unaccented Greek characters. Users of Internet Explorer should expect no problems but users of Firefox 3.x may need to install the 'Web Page Fixer +' add-on available here or here before the Greek text will display as intended.
If you find this
website to be of some interest
Why Call Me God? : The Gospel Seen with a Single Eye
published by Capabel Press in September 2009.
explains the ancient 'mystery' concealed behind the text of the gospels
The riddles of
Greek scripture are soon unravelled to expose the devastating plot
shows that the deeply challenging message of the gospels
For details, please click here
ISBN: 978 0 9562057 0 4
As the basis for my work I have used the Nestlé-Aland 26th Edition Greek text. Copyright on this is reserved as follows :
..... Novum Testamentum Graece, Nestlé-Aland 26th edition (c)1979, Deutsche Bibelgesellschaft, Stuttgart;
..... The Greek New Testament, 3rd edition (c) 1975, United Bible Societies, London
This is the Greek text underlying most modern English translations since 1881, including the New American Standard and New International Versions. Certain words within the Nestlé text proper are enclosed in square brackets [ ] or double brackets [[ ]]. These reflect those places where the critical text editors consider the inclusion or omission of such text to be in question.
This text is only available for NON-COMMERCIAL personal/scholarly and educational use.
I have also used the CATSS LXX editions of the Septuagint Old Testament
prepared by the TLG (Thesaurus Linguae Graecae) Project directed by T. Brunner
at the University of California, Irvine and made available through the Center
for Computer Analysis of Texts (CCAT) at the University of Pennsylvania 'for
the use of students, teachers and scholars in study and education
This text is only available for NON-COMMERCIAL personal/scholarly and educational use.
Unless otherwise noted, the remainder of what is presented in this
document is my original work. Copyright on this is reserved as follows
..... Authentic Christianity, 4th edition : (c) 2001 - 2004, Target Technical, York, UK
All rights are reserved - except that this text is made available without charge for NON-COMMERCIAL personal/scholarly and educational use.
The letters 'L' and 'G' both appear in the English noun 'LANGUAGE'. Of course it is derived from the Latin noun 'LINGUA' - meaning tongue; language; dialect or speech.
Both in Hebrew and in Greek these two letters have the number values 30 [L] and 3 [G]. And 'the garden' of paradise [Gn.3:3] is :
|Hebrew Script||Numerical [R->L]||Hebrew||Greek||English|
In Hebrew the letter in the midst of 'the garden' is therefore 'G' - with its number value 3. Could this be the 'tree' whose 'fruit' was not to be eaten ? I think it might be so : but this particular suggestion is tentative and could yet prove to be without substance.
'G' is also the letter in the midst of Greek 'LOGOS'.
And 'logos' has ariqmos (number value) = 373 - which is itself 'prwtos' (a prime number) [Jn.1:15; Jn.1:30].
The strict meaning of 'logos' is an inward thought or reason [ Latin : ratio ] - and then (by extension) the speech or oration [ Latin : oratio ] by which that thought is expressed.
The noun 'logos' features 325 times in the canon of the New Testament [NT]. Surely no one could know the inward thought of God (whatever that might mean). But this noun is of key importance in scripture, being used in a curious manner to refer to the expression of the inward thought of God [see Gn.1:3 et seq].
In the Vulgate translation to Latin it is consistently rendered as 'verbum' (a word) - which is unfortunate (and confusing) because that is not what it means.
The direct article is notably absent from 'qeos'. To use the technical terms, this noun is 'anarthrous' - or 'inarticulate'. So it is NOT stated that the 'logos' is God. For here we have a dualistic declaration in line with the principles set out in the book of 'Genesis' - where a god may easily be with God but not himself be God (and the red ink here may serve to warn you of what is yet to become clear - for that which is red is not only splendid, but frequently hot and may harm you). Again, the translation to Latin confuses the matter - for Latin is an imprecise language in which there is no direct article available. In consequence Latins are unable to tell from this text whether 'verbum' is 'a god' or whether he is 'God'. And how much trouble has been incurred over this ! For scripture composed in Greek needs to be read and interpreted in that language.
By contrast the noun 'rhma' (word, saying, phrase or verb) signifies that which is spoken. It appears 68 times in the NT canon and many times it is used to refer to the word of God as taught in prophetic scripture. The Vulgate translates this too as 'verbum' (a word) - so eliminating the distinction with 'logos'. By and large the Vulgate translations were closely literal. But what could have been the motive for this unfortunate elision of 'ratio' with 'verbum' ?
Then surely it is clear that 'to rhma' (the word) will be found in 'erhmos' (a wilderness) ?
In what follows I shall examine further the way in which Greek scripture uses the words 'logos' and 'glwssa'.
10.2 Lips and
The first mention of 'lips' in the book of Genesis is at Chapter 11 - the story of the 'Tower of Babel'.
This is what we are told :
01O 11 1 kai hn pasa h gh ceilos en kai fwnh mia pasin
01O 11 1 And all the earth was (of) one lip - and one voice for all
01O 11 6 kai eipen kurios idou genos en kai ceilos en pantwn kai touto hrxanto poihsai kai nun ouk ekleiyei ex autwn panta osa an epiqwntai poiein
01O 11 6 And said (the) lord "Look, one race and one lip for all - and they began to make this. And now all that they wish to make will not be withheld from them"
Note: Did you see kain (Cain) there? The phrase 'kai nun' (and now) has been used before - significantly at Gn.3:22 and at Gn.4:11.
01O 11 9 dia touto eklhqh to onoma auths sugcusis oti ekei suneceen kurios ta ceilh pashs ths ghs kai ekeiqen diespeiren autous kurios o qeos epi proswpon pashs ths ghs
01O 11 9 Through this the name of it was called 'scrambling' [alt: confusion] - because there (the) lord scrambled the lips of all the earth. And from there the lord god dispersed them [alt: sowed them abroad] upon the face of all the earth
And in the following table you may perceive (with your eyes) and hear (with your ears) and understand (with your heart) how it was that the 'City and Tower of Babylon' became 'confused' - or 'scrambled'. Yes, the method was anagrammatic dispersion (implemented here in Hebrew), for the 'the sower' has been at work :
And you may recall [Ex.4:10] that Moses was 'iscnofwnos kai braduglwssos ' (meagre of hearing and slow of tongue) - whilst [Ex.4:4] it was only when he picked up 'o ofis' (the serpent) by the tail that it became again a rod in his hand.
Then in the book of the prophet Isaiah we hear :
23O 6 4 kai ephrqh to uperquron apo ths fwnhs hs ekekragon kai o oikos eplhsqh kapnou
23O 6 4 And the 'lintel' [alt: the hatch] was lifted from the 'voice' with which they cried out - and the 'household' was filled with smoke
23O 6 5 kai eipa w talas egw oti
katanenugmai oti anqrwpos wn kai akaqarta ceilh
ecwn en mesw laou akaqarta ceilh econtos egw oikw kai
ton basilea kurion sabawq eidon tois ofqalmois
23O 6 5 Then said I "Oh, I am wretched - because I have been stupefied. Because of being a man and having unclean lips - in the midst of a people having unclean lips". I dwelt (there) - and the king 'lord sabaoth' I saw with my (own) eyes
23O 6 6 kai apestalh pros me en twn
serafin kai en th ceiri eicen anqraka on th
labidi elaben apo tou qusiasthriou
23O 6 6 And one of the seraphs was sent to me having in the hand a live coal which he took with tongs from the altar
23O 6 7 kai hyato tou stomatos mou
kai eipen idou hyato touto twn ceilewn sou kai afelei tas anomias sou kai tas
amartias sou perikaqariei
23O 6 7 He touched my mouth and he said "Look, this touches your lips : it will take away your lawlessness and will clean away your sins"
Then there are 9 'g' [ G ] characters in the following verse from Is.28, something which occurs nowhere in the whole 'New Testament' canon:
23O 28 9 tini anhggeilamen kaka kai tini anhggeilamen aggelian oi apogegalaktismenoi apo galaktos oi apespasmenoi apo mastou
23O 28 9 To whom did we proclaim evil things? And to whom did we proclaim a message? Those weaned from milk, those broken from the breast ?
23O 28 10 qliyin epi qliyin
prosdecou elpida ep'elpidi eti
mikron eti mikron
23O 28 10 Admit stress upon stress, expectation upon expectation, another little one, another little one
23O 28 11 dia faulismon
ceilewn dia glwsshs eteras oti lalhsousin tw law toutw
23O 28 11 (It is) through carelessness of lips, through another tongue, that they will speak to this people
23O 28 12 legontes autw touto to
anapauma tw peinwnti kai touto to suntrimma kai ouk hqelhsan
23O 28 12 Saying to them "This (is) the remedy for the starving" - and "This the fragment (put together)". But they did not wish to hear
23O 28 13 kai estai autois to
logion kuriou tou qeou qliyis epi qliyin
elpis ep'elpidi eti mikron eti
mikron ina poreuqwsin kai peswsin eis ta opisw kai kinduneusousin kai suntribhsontai
23O 28 13 Yet it will be to them, the saying of the lord god. Stress upon stress, expectation upon expectation, here a little one, there a little one - that they might be moved along, and might drop in backwards, and take a chance - and they will be knocked together and they will be captured
Note : Does this not describe the 'trial and error' process of anagrammatic textual reconstruction ?
23O 30 27 idou to onoma kuriou dia cronou ercetai pollou kaiomenos o qumos meta doxhs to logion twn ceilewn autou to logion orghs plhres kai h orgh tou qumou ws pur edetai
23O 30 27 Look, the name of a lord comes through much time, (his) soul burning with glory. The saying of his lips (is) the saying full of rage - and the rage of (his) soul will consume like a fire
James (transparent as ever):
59N 1 26 ei tis dokei qrhskos einai mh calinagwgwn glwssan autou alla apatwn kardian autou toutou mataios h qrhskeia
59N 1 26 If anyone seems to be religious, while he does not bridle his tongue but deceives his heart, the religion of this (man is) vain
59N 3 5 outws kai h glwssa mikron melos estin kai megala aucei idou hlikon pur hlikhn ulhn anaptei
59N 3 5 So also the tongue is a small member and boasts great things. Look, how much fire ignites how much wood !
Note: This looks like a reference to Is.44. And then 'elikos' means 'helical', a serpentine form - whilst 'speira' means 'spiral'. And of course 'o speiras' is 'the one sowing' at Mt.13:39, the number of whom is '666' [Rv.13:18].
59N 3 6 kai h glwssa pur o kosmos ths adikias h glwssa kaqistatai en tois melesin hmwn h spilousa olon
to swma kai flogizousa ton trocon ths
genesews kai flogizomenh upo ths
59N 3 6 And the tongue (is a) fire. The tongue proves to be the world of iniquity among our members. It stains the whole body and, setting fire to the course of 'Genesis', it is also set on fire by Gehenna [ie: by hell]
Note: The participle 'flogizousa' (setting fire) is a single word anagram source not only for 'o ofis' (the serpent) [Gn.3:1] but also for 'logos' ( 'logos' ) [Jn.1:1] and for 'ozias' (Ozias the king) [Is.6:1].
59N 3 7 pasa gar fusis qhriwn te kai
peteinwn erpetwn te kai enaliwn damazetai kai dedamastai th fusei th
59N 3 7 For every nature of wild beasts - both flying reptiles and marine creatures - is tamed, and has been tamed by human nature
59N 3 8 thn de glwssan oudeis damasai dunatai anqrwpwn akatastaton kakon mesth iou
59N 3 8 But the tongue no one is able to tame amongst men - a restless evil, full of death-dealing poison
Note: Then 'the tongue' must be that of 'the serpent' ?
45N 3 13 tafos anewgmenos o larugx autwn tais glwssais autwn edoliousan ios aspidwn upo ta ceilh autwn
45N 3 13 Their throat (is) an open tomb. With their tongues they have used deceit. The poison of asps (is) beneath their lips.
Note: Here, in a single verse, an open tomb is linked with lips, with tongues, and with the deceit of the serpent.
Then what is going on here [Ac.2:3-4] ? More 'tongues like fire' ...
44N 2 3 kai wfqhsan autois diamerizomenai glwssai wsei puros kai ekaqisen ef ena ekaston autwn
44N 2 3 And there appeared to them distributed tongues as if of fire - and it sat upon each one of them
44N 2 4 kai eplhsqhsan pantes pneumatos agiou kai hrxanto lalein eterais glwssais kaqws to pneuma edidou apofqeggesqai autois
44N 2 4 And they were all filled of a holy spirit - and began to speak with other tongues, as the spirit gave them to speak out
Now here is something to test your nascent proficiency with anagrams in Greek.
Within what we know today as 'h kainh diaqhkh' (The New [Cain] Testament) there are 77 distinct words [see Gn.4:24; Mt.18:22] which in a very literal fashion contain something rightly originating within 'h glwssa' (the tongue) ' of 'o ofis' (the serpent).
This is 'ios' (poison; venom).
And I fancy it is no accident that it appears to be so 'kuriarcwn' (dominant).
For 'o kurios' (the lord) is 'kain' (Cain) himself, the 'lamb of God', the four-legged creature first identified at Gn.1:24. Then 'krios' (the ram) appears first at Gn.15:9 - and the next time we see him he is caught by the horns in some nearby vegetation [Gn.22:13] :
|1||00002||ios||poison; venom||Rm.3:13; Jm.5:3|
|7||00002||aifnidios||unexpected; sudden||Lk.21:34; 1Th.5:3|
|11||00001||artios||whole; intact; even (number)
- & notice similarity with artos = 'bread'
|13||00001||asteios||refined; witty; charming
(Moses at Ex.2:2 & Ac.7:20)
(with diabolhn = 'adversary' at Nb.22:32)
- & notice ast..eios => sat..anas = 'satan'
(the silver smith)
|30||00001||dioskourois||the lords (sons) of Zeus :
ie. Castor (mortal)
& Polydeuces (immortal)
(chief tax collector)
|50||00001||logios||learned; erudite; eloquent
|51||00002||loukios||Lucius; Luke?||Ac.13:1; Rm.16:21|
|54||00001||makrocronios||a long time||Ep.6:3|
|56||00005||nazwraios||Nazarene||Mt; Lk; Jn; Ac.|
|57||00006||nhpios||infant||1Cor.13:11 [4 times];
(alias for Jesus)
|Mt; Mk; Lk; Jn.|
|59||00003||oios||such as||1Cor.15:48; Rv.16:18|
|60||00011||omoios||like; the same|
|61||00002||opoios||such as||Ac.26:29; Jm.1:24|
|65||00002||pleiosin||with more||Ac.2:40; 1Cor.10:5|
|70||00003||teleios||perfect; complete||Mt.5:48, 19:21; Jm.3:2|
|72||00001||tetartaios||4th day (cycle); fever||Jn.11:39|
|73||00002||timios||honest; honourable||Ac.5:34; Heb.13:4|
|76||00009||farisaios||Pharisee||Lk.; Ac.; Ph.|
|77||00001||crusodaktulios||with gold finger ring(s)||Jm.2:2|
Does that clarify anything for you ?
10.3 Revelation of the
Genesis (LXX) : In the beginning ...
01O 1 1 en arch epoihsen o qeos ton ouranon kai thn ghn
01O 1 1 In the beginning God made Heaven [alt: Sky] and Earth
01O 1 2 h de gh hn aoratos kai
akataskeuastos kai skotos epanw ths abussou kai pneuma qeou epefereto epanw tou
01O 1 2 But the earth was invisible and unformed - and darkness (was) above the abyss. And a spirit of a god prevailed above the water
01O 1 3 kai eipen o qeos genhqhtw fws
kai egeneto fws
01O 1 3 And God said "Let light happen" - and light happened
01O 1 4 kai eiden o qeos to
fws oti kalon kai diecwrisen o qeos ana meson tou
fwtos kai ana meson tou skotous
01O 1 4 And God saw the light as good - and God divided in the midst of the light and in the midst of the darkness.
Note: The character 'in the midst' of both 'fwtos' (of day) and 'skotous' (of night) is 't' (T). This was the 'tau' symbol of the Assyro-Babylonian deity 'Tammuz', probably the basis for the 'cross of Christ'.
01O 1 5 kai ekalesen o qeos to fws
hmeran kai to skotos ekalesen nukta kai egeneto
espera kai egeneto prwi hmera mia
01O 1 5 And God called the light 'day', and the darkness he called 'night'. And evening happened - and in the morning day one happened
John : In the beginning ...
43N 1 1 en arch hn o logos kai o logos hn pros ton qeon kai qeos hn o logos
43N 1 1 In the beginning was the 'logos' - and the 'logos' was with God - and the 'logos' was a god.
43N 1 2 outos hn en arch pros ton
43N 1 2 This was in the beginning with God
43N 1 3 panta di autou egeneto kai
cwris autou egeneto oude en o gegonen
43N 1 3 Everything happened through it - and without it happened not one thing which has happened
43N 1 4 en autw
zwh hn kai h zwh hn
to fws twn anqrwpwn
43N 1 4 Within it was life - and the life was the light of the persons
43N 1 5 kai to fws en th skotia
fainei kai h skotia auto ou katelaben
43N 1 5 And the light is revealed within the darkness - and the darkness did not comprehend it
Note: Within the words 'skotia fainei' (revealed within the darkness) we find concealed :
43N 1 14 kai o logos sarx egeneto kai eskhnwsen en hmin kai eqeasameqa thn doxan autou doxan ws monogenous para patros plhrhs caritos kai alhqeias
43N 1 14 And the 'logos' became flesh - and tented among us. And we saw his glory, glory like that of an only-begotten beside a father full of grace and truth
47N 11 13 oi gar toioutoi yeudapostoloi ergatai dolioi metaschmatizomenoi eis apostolous cristou
47N 11 13 For such as these (are) false apostles, deceitful workers, transforming into apostles of Christ
47N 11 14 kai ou qauma autos gar o satanas metaschmatizetai eis aggelon fwtos
47N 11 14 And no wonder, for satan himself is transformed into an angel of light
2 Peter :
61N 1 19 kai ecomen bebaioteron ton profhtikon logon w kalws poieite prosecontes ws lucnw fainonti en aucmhrw topw ews ou hmera diaugash kai fwsforos anateilh en tais kardiais umwn
61N 1 19 We have more sure the prophetic 'logos' to which you do well (in) paying attention as to a lamp shining in an arid place - until the day dawns, and 'Lucifer' arises in your hearts.
40N 5 37 estw de o logos umwn nai nai ou ou to de perisson toutwn ek tou ponhrou estin
40N 5 37 But let your 'logos' (speech) be "Yes, yes. No, no". And what is in excess of these is from the evil one
Note : Is this not an 'own goal' statement of amazing and elementary transparency ?
For it directs that any 'logos' beyond "Yes, yes. No, no" is 'from the evil one'. Then this is true of 'o logos', the 'lord god' of Genesis - and of Jesus in the gospel of John. [QED].
And the explanation ? In the 'Genesis' creation story it was through 'satan' that 'all things came into being' in the first place [Jn.1:3 & Gn.1:3 onwards]. How fortunate that this is just a clever story.
But from it we may learn. We may learn how easily man may be deceived - caught upon the 'hook' of his/her own pride [Gn.3:4-5].
66N 19 11 kai eidon ton ouranon hneWgmenon kai idou ippos leukos kai o kaqhmenos ep auton [kaloumenos] pistos kai alhqinos kai en dikaiosunh krinei kai polemei
66N 19 11 And I saw Heaven Opened - and look, a white horse, and the one sitting upon it [called] Faithful and True. And within righteousness he judges and makes war
66N 19 12 oi de
[ws] flox puros kai
epi thn kefalhn autou diadhmata polla ecwn onoma gegrammenon o oudeis oiden ei mh
66N 19 12 But his eyes are [like] a flame of fire - and on his head (are) many diadems having a name written which no one knows except he
66N 19 13 kai peribeblhmenos
imation bebammenon aimati kai keklhtai to onoma autou
o logos tou qeou
66N 19 13 And clothing (is) thrown around soaked with blood - and his name has been called 'the logos' of God
Hebrews : 'the logos' : the naked neck
'twisted round' to see (once more) the eyes
58N 4 12 zwn gar o logos tou qeou kai energhs kai tomwteros uper pasan macairan distomon kai diiknoumenos acri merismou yuchs kai pneumatos armwn te kai muelwn kai kritikos enqumhsewn kai ennoiwn kardias
58N 4 12 For 'the logos' of god is alive - and active, and sharper than every two-mouthed dagger - and penetrating even to the dividing of soul and spirit, both of joints and marrow, and critical to recalling and to understanding of (the) heart
58N 4 13 kai ouk estin ktisis afanhs enwpion autou panta de gumna kai tetrachlismena tois ofqalmois autou pros on hmin o logos
58N 4 13 And it is not a creature invisible in its countenance - but all things (are) naked and have had (their) neck twisted (round) to the eyes of that which (is) for us 'the logos'
1 John : 'the logos' : like Isaiah, we
have seen it with our (own) eyes ...
62N 1 1 o hn ap archs o akhkoamen o ewrakamen tois ofqalmois hmwn o eqeasameqa kai ai ceires hmwn eyhlafhsan peri tou logou ths zwhs
62N 1 1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we perceived, and our hands touched, concerning the 'the logos' of Life
John again :
43N 1 15 iwannhs marturei peri autou kai kekragen legwn outos hn on eipon o opisw mou ercomenos emprosqen mou gegonen oti prwtos mou hn
43N 1 15 John testified about him and cried out, saying "This was (he) of whom I said `He who comes behind me became in front of me, for he was my first`"
Hebrews (or were they Galaktiai ?)
58N 5 12 kai gar ofeilontes einai didaskaloi dia ton cronon palin creian ecete tou didaskein umas tina ta stoiceia ths archs twn logiwn tou qeou kai gegonate creian econtes galaktos [kai] ou stereas trofhs
58N 5 12 For also you ought to be teachers on account of Time. Again you need to have someone teach you something - the rudiments (alt: the alphabet characters) of the origin of the sayings of God. And you have come to have need of milk - [and] not solid food
58N 5 13 pas gar o metecwn galaktos apeiros logou dikaiosunhs nhpios gar estin
58N 5 13 For everyone partaking of milk (is) without experience of the 'logos' of righteousness - for he is a baby
Take care how you eat and drink. For most of scripture is 'solid food' - and the 'logos' of righteousness may not be all that (at first) he seems.
The Angel Gabriel announces the 'logos' in Galilee
Here are some more GL words [from Lk.1:26] :
And remember the 'Tower of Babel' - MGDL BBL' :
This site is still 'under construction'. So please forgive its shortcomings ! There is always more which might be done.
If you would like to make any comments (favourable or otherwise) or have any corrections to offer, then I would be delighted to hear from you - and please accept my thanks in advance. Please use this e-mail address :