James 1:22-23

But become makers of the message - and not just hearers misleading yourselves
For if anyone is a hearer of the message and not a maker
he is like a man assessing the face of his 'Genesis' in a mirror [Jm.1:22-23]

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If you find this website to be of some interest
then you may also like to read:

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published by Capabel Press in September 2009.

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at the time they were first composed.

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which must have been familiar to the Gnostic authors.

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is not what the Christian churches say. It is something very different…
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Chapter 10 : Language and the 'Logos'

Copyright Notice
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 contexts'.
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.

10.1 Introduction
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.

In Greek these meanings are divided between two separate nouns.
Both use the letters 'l' [L] and 'g' [G] :

'logos' (LOGOS) means thought or speech - even the message to be delivered.
The English noun logic has its root here.

'glwssa' (GLOSSA) means a tongue or a language.
From this we derive the English noun glossary.

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
Hebrew008 5+3+50
= 58

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.

Next (and more curious) we find the 'logos' defined itself to be a god ...
John :
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

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' ?

Now in the related spelling of the nouns 'logos' and 'glwssa', there is a neat example which seems to follow the 'fruit and tree' principle (see Chapter 7, Section 7.3). For

... the thought [ logos ]
... makes use of the tongue [ glwssa ]
... and of language [ glwssa ]
... to emerge as speech [ logos ]
Different things represented by words having a similar spelling are likely themselves to be related one to another (see Chapter 2, Section 2.5). Here the functional association between the 'logos' and the 'tongue' is reflected in the anagrammatic relationship between the very tokens (the words themselves) employed to represent these concepts, this being

... an invariant trait of scriptural composition.

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 Tongues
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 :

Hebrew Script Hebrew Greek English
Hebrew010 BBL babulwn Babylon;
Hebrew009 BLBL sugcew confuse

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 mou
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 akouein
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 kai alwsontai
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 geennhs
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 anqrwpinh
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 qanathforou
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
Note :

  1. 'wfqhsan' (there appeared) is a single word anagram source for Hebrew 's_q_n' (satan; enemy)
  2. 'ekaqisen' (it sat) is a single word anagram source for Hebrew 's_q_n' (satan; enemy)
  3. 'ena ekaston' (each one) is an anagram source for Greek 'satan' (satan; enemy)

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
Note :

  1. 'pneumatos agiou' (of a holy spirit) is an anagram source for Greek 'satan' (satan; enemy)
  2. And when the spirit gave them 'apofqeggesqai' (to speak out), did they inadvertently mention 'ofis' (a serpent) - somehow amalgamated with 'qeos' (a god) ?

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] :

# Incidence Greek
1 00002 ios poison; venom Rm.3:13; Jm.5:3

2 00013 agios holy; sacred  
3 00001 agrielaios wild olive Rm.11:17
4 00001 aiguptios Egyptian Ac.21:38
5 00001 aidios eternal; everlasting Rm.1:20
6 00001 aitios author; culprit Heb.5:9
7 00002 aifnidios unexpected; sudden Lk.21:34; 1Th.5:3
8 00004 aiwnios aeonic; eternal  
9 00001 aneyios nephew Col.4:10
10 00019 axios worthy  
11 00001 artios whole; intact; even (number)
- & notice similarity with artos = 'bread'
12 00002 arcaios ancient Rv.12:9, 20:2
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'
14 00002 barqolomaios Bartholomew Mt.10:3; Ac.1:13
15 00001 bartimaios Bartimaeus Mk.10:46
16 00001 bebaios sure; certain Heb.2:2
17 00001 beroiaios Beroea Ac.20:4
18 00002 gaios Gaius Ac.20:4; Rm.16:23
19 00004 galilaios Galilean Lk.22:5, 23:6;
Mk.14:70; Ac.5:37
20 00001 dexios right (hand) Mt.5:29
21 00001 derbaios of Derby Ac.20:4
22 00007 desmios prisoner (Paul)  
23 00002 dhmhtrios Demetrius
(the silver smith)
Ac.19:24, 19:38
24 00020 dikaios righteous  
25 00026 dikaiosunh righteousness  
26 00037 dikaiosunhn righteousness  
27 00029 dikaiosunhs of righteousness  
28 00001 dionusios Dionysius
(the Areopagite)
29 00001 dios Zeus Ac.14:13
30 00001 dioskourois the lords (sons) of Zeus :
ie. Castor (mortal)
& Polydeuces (immortal)
31 00001 ebraios a Hebrew Ph.3:5
32 00001 edraios steadfast 1Cor.7:37
33 00002 enantios contrary Mt.14:24; Mk.6:48
34 00002 epigeios earthly 2Cor.5:1; Jm.3:15
35 00001 epouranios heavenly 1Cor.15:48
36 00002 zakcaios Zacchaeus
(chief tax collector)
Lk.19:2, 19:8
37 00014 hlios sun  
38 00001 qaddaios Thaddaeus Mt.10:3
39 00002 qemelios foundation 2Tm.2:19; Rv.21:19
40 00001 idios own; self Tt.1:12
41 00013 ioudaios a Judaean  
42 00001 ioulios Julius Ac.27:3
43 00001 kakopoios evil doer 1P.4:15
44 00001 kananaios Canaanite (Simon) Mt.10:4
45 00001 klaudios Claudius (Lysias) Ac.23:26
46 00005 kornhlios Cornelius Ac.10:1-30
47 00001 kuprios Cyprus Ac.4:36
48 00001 kurhnaios the Cyrenean
(Lucius; Luke?)
49 00177 kurios (the) lord  
50 00001 logios learned; erudite; eloquent
51 00002 loukios Lucius; Luke? Ac.13:1; Rm.16:21
52 00002 maqqaios Matthew
(tax collector)
Mt.10:3; Ac.1:13
53 00016 makarios blessed; happy  
54 00001 makrocronios a long time Ep.6:3
55 00001 mataios vain; conceited Jm.1:26
56 00005 nazwraios Nazarene Mt; Lk; Jn; Ac.
57 00006 nhpios infant 1Cor.13:11 [4 times];
Ga.4:1; Heb.5:13
58 00009 numfios bridegroom
(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
62 00003 osios hallowed Rv.15:4, 16:5
63 00007 ouranios heavenly  
64 00002 palaios ancient Lk.5:39; Rm.6:6
65 00002 pleiosin with more Ac.2:40; 1Cor.10:5
66 00013 plousios rich; wealthy  
67 00001 pontios Pontius (Pilate) Ac.4:27
68 00004 rwmaios Roman Ac.22:26-27, 29;
69 00001 swthrios salvation Tt.2:11
70 00003 teleios perfect; complete Mt.5:48, 19:21; Jm.3:2
71 00001 tertios Tertius Rm.16:22
72 00001 tetartaios 4th day (cycle); fever Jn.11:39
73 00002 timios honest; honourable Ac.5:34; Heb.13:4
74 00161 uios son  
75 00002 umenaios Hymenaeus 1Tm.1:20; 2Tm.2:17
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 'Logos'

At 2Th.1:7-8 we find a reference to :

... th apokaluyei tou kuriou ihsou ap ouranou met aggelwn dunamews autou - en puri flogos
... the revelation [alt: the uncovering] of the lord Jesus from heaven with angels of his power - in a fire of flame

In Section 10.2 above, fire was linked with the 'tongue'. Now we find that both flame and fire are linked to the 'logos'.
  1. This is reminiscent of the encounter which Moses had with a 'flame of fire from the bush' in the book of the'Exodus' :
    02O 3 2 wfqh de autw aggelos kuriou en flogi puros ek tou batou kai ora oti o batos kaietai puri o de batos ou katekaieto
    02O 3 2 And an angel of (the) lord appeared to him in a flame of fire from the bush. And he saw that the bush burned with fire - but the bush was not burned down

  2. Cain's trademark phrase [Gn.4:9] 'eimi egw' ( AM I ) is repeated by Jesus throughout the gospels. It shares the ariqmos (number value) of 873 with this word 'flogos' - a further 'revelation in a fire of flame' !

    This is of an example of 'isopsephia', one amongst the 'riddle techniques' employed by the authors of scripture.

  3. Then within the phrase 'puri flogos' (a fire of flame) we can easily spot 'ofis' (a serpent). So does this flame recall the 'fires of hell' [Mt.5:22; Mt.18:9; Mk.9:43; Heb.3:6] ?

    kai ti estin en tois ofqalmois ;
    And what is it within the eyes ?

    [see Gn.3:6; Gn.13:14; Gn.18:2; Gn.22:4; Gn.22:13; Gn.24:63; Gn.24:64; Gn.31:10; Gn.31:12; Gn.37:25; Gn.43:29; Gn.45:20; Ex.14:10; Is.6:5; Is.6:10; Is.44:18; etc]

    What is it within the eyes that could make anyone [Mt.18:9] want to
    ... exele auton kai bale apo sou
    ... pluck it out and throw it from you ?

    To take this at 'face value', literally 'plucking out your eye', would be unduly drastic.
    But perhaps you can see what the author of 'Matthew' has in mind
    ... and do take care where you step.


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 udatos
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

Note: There ... did you hear 'o logos' (the speech) ?

Within it was 'life' - yes, because Greek 'fws' (m.) means a 'man'.
And the 'life' was the 'light' - because Greek 'fws' (n.) means a 'light'.

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 qeon
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 :

Thus is 'to fws' (the light) 'revealed within the darkness'
... but was it comprehended ?

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

  1. Is this reminiscent of the story at Gn.27 ? At the direction of his mother Rebecca, Jacob deceives his own father Isaac. It can be Isaac who is 'a father full of grace and truth'. The means of this deceit is for Jacob to impersonate his own brother Esau and to lie about his own identity. By this he takes his brother's birthright - and obtains the blessing due to Esau. In displacing Esau, Jacob displays his 'glory' - for now he can take the rôle of 'only-begotten'.

    Is this disgraceful scenario being played out once again ?

  2. This verse has three 'x' characters. It is an anagram source for the reconstruction of 'exakosioi exhkonta ex' (six hundred and sixty six = 666) [see Rv.13:18].


2 Corinthians:
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].

It is fish which are caught upon a hook. In the synoptic gospels 'icquas' (fish) are a manifest token of 'o ecqros' (the enemy) who is 'satanas' (satan) - and in the gospel of Mark we have :

41N 1 17 kai eipen autois o ihsous deute opisw mou kai poihsw umas genesqai alieis anqrwpwn
41N 1 17 And Jesus said to them "Come behind me - and I will make you become fishers of men"


John's Revelation:
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 ofqalmoi autou [ws] flox puros kai epi thn kefalhn autou diadhmata polla ecwn onoma gegrammenon o oudeis oiden ei mh autos
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

  1. Did you make out the word 'bebhlos' (profane) there ? - reminiscent perhaps of 'babulwn' (Babel; Babylon) ?

  2. And the 'aimati' (blood) on the 'imation' (clothing) was surely hard to miss ?

  3. This one has been named 'o logos tou qeou' - 'the logos' of God.

  4. When Joseph was recovered from the pit, his clothes were soaked in blood. It was the blood of a goat :

    01O 37 31 labontes de ton citwna tou iwshf esfaxan erifon aigwn kai emolunan ton citwna tw aimati
    01O 37 31 And taking the coat of Joseph, they slaughtered a kid from (the) wild goats - and they stained the coat with the blood

    Even before the days of the Babylonian city of Ur [ca. 2500BCE], the (male) goat was identified as an incarnate deity. In scripture 'the goat in the desert' carries upon it the sins of the people (see Chapter 3, Section 3.8). In the gospel of John, the Baptist appears to identify Jesus - the 'lamb' of god - for the same rôle [Jn.1:29].

    In popular Greek 'erifhs' has the meaning 'poor devil'.


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`"

An alternate meaning of 'prwtos' is 'prime' number. So it reads "... for he was my prime (number)". The ariqmos (number value) of 'logos' ( 'logos' ) is 373 - which is indeed a prime number.

Then the ariqmos (number value) of the word 'prwtos' is 1550 - but this is also the number value for 'o cristos' (the Christ).

With just one word, the 'logos' is asociated with 'the Christ'.


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] :

aggelos (an angel)
gabrihl (Gabriel)
galilaias (of Galilee)

And remember the 'Tower of Babel' - MGDL BBL' :

Hebrew Script Hebrew Greek English
Hebrew011 MGDL purgos tower
Hebrew010 BBL babulwn Babylon;

10.4 PostScript
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