On God:
The Real Jesus:
Jesus Is. . .
The Good Shepherd
Jesus Is King
Jesus Prayed
Greatest Hero
The Gospel 1
The Gospel 2
Relation with Jesus
The Jesus Transformation
The Word Was Made Flesh
In Jesus
Putting on Christ
Impact of the Resurrection
Words of Life
What Must You Do to Be Saved?
What Is Faith? I
What Is Faith? II
Faithfulness 1
Faithfulness 2
Faith Works
Real Freedom
Prepare for the Day of the Lord
The Kingdom is Now
Pomises and Loyalty
What is the Kingdom?

Deliver Us from Evil
The Enemy:
Fear Not
Spiritual Warfare
The Causes of Troubles
War and Peace
Love of Money
As We Forgive Those...
Bible and Stem Cell Research
Religion in America
From Time to Time
What Is the Spirit?
Work of the Spirit
Baptism of Spirit
True Joy
Age of Passover
The New Age
Spirit Teaches
In Place New
Covenant of Creation
Two Covenants
Covenent of Promised Land Sabbath, Covenant of Promise
The New Covenant
Our Wrtten Covenant
The Logos

God’s peerless power, a direct result of His perfect and unrivalled love, manifested itself in the Creation. In the beginning, God’s supreme love created the heavens and the earth. But, how did this love actually create the heavens and the earth? God commanded the heavens and the earth into existence from nothing, as the word creation suggests.

Gen. 1:1 In the beginning God created the heavens and the earth.

Then His Spirit, His wind, His breath caused the tiny universe to explode outward. The Bible does not say specifically whether He spoke to begin the outward journey of the universe. However, that assumption might be valid as other scriptures indicate.

Gen. 1:2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.

Then, God caused His spiritual vocal folds to vibrate with words so loudly and strongly that matter and energy instantly came into existence; the nescient world began.

Psa. 33:6 By the word of the LORD the heavens were made, And by the breath of His mouth all their host.

God said, light! And, it was so.

The Word

In linguistics, we learn that a word is a group of sounds with meaning, i.e., an idea behind the sounds, phonemes. Word, e.g., has three sounds: w, er, and d. For some, the er could be a sound like uh, depending on how much an r sound a person uses. Nonetheless, the important thing to remember is words have meaning, an idea behind the sounds. Words have, in fact, several types of meaning: denotative, connotative, and historic. History indeed has a history:

ORIGIN late Middle English (also as a verb): via Latin from Greek historia ‘finding out, narrative, history,’ from hist_r ‘learned, wise man,’ from an Indo-European root shared by wit.

The history of history gives us an idea of where the word comes from and how its history gives a connotation to the word. History is just not information of the past but has a sense of written by a learned and wise man, which originated ultimately from the Greek culture which highly regarded the “wise” man. Further, wit, an intellectual skill, shows itself in a person’s clever use of language and thought. So, history has a sense of wisdom derived, say, from knowledge of the past. Therefore, some wit has said that those who ignore history are condemned to repeating the mistakes of the past. The same may be said of those who ignore the meaning of words, or the Word.

Word comes from roots in German and Latin, both of which mean word. Our interest lies in the words in Hebrew and Greek that translators render word in English. Several Hebrew words, which share meanings through root sounds, are translated as word or the word:

1696. dabar [180b]; a prim. root; to speak
1697. dabar [182a]; from 1696; speech, word:
Heb: 1699’ dibber [184c]; from 1696; a speaking:—word(1).

1700. dibrah [184a]; from 1696; a cause, reason, manner
559. amar [55c]; a prim. root; to utter, say:
560. amar [1081a]; (Ara.) corr. to 559; to say, tell, command:—
561. emer [56d]; from 559; speech, word.

Note that even the ancients knew words were sounds as dabar shows. Further, the ancients knew that words have a manner like a connotation, a reason like a history, and a cause like the thought behind the word, as dibrah shows. In amar, which translators render word, as well, has the force of command. The ancients knew that words have power, perhaps when spoken loudly or in a command. They knew words could move mountains and could stop the rain or cause it to rain when spoken with faith and righteousness. They knew God commanded the world into existence by the force of the Spirit (ruach) and the attendant sounds from the breath. Words could enlighten, inspire, teach, remonstrate, and promise. If God could say, “Light,” and it was so, than we can trust His promises.

NIDOTTE (New International Dictionary of Old Testament Theology and Exegesis) gives further analysis of the Hebrew for word:

“In the OT there is a correlation of the word of the Creator with God’s word of salvation (Pss. 33:6, 9; 148:5, 8). Yahweh’s word in creation, by which he called heaven into existence (Ps. 33:6, “by the word of Yahweh the heavens were made”) is an element of Yahweh’s historical lordship in word and deed (Ps. 33:4) and of his covenant-based condescension to the poor (Ps. 33:13 ff.). There is also a correlation of the word of the Creator with God’s word of law (Ps. 147:15 ff.). In Ps. 147:15 ff. the creative word of God is specifically linked with meteorological phenomena; Yahweh’s word, sent out like a messenger (Ps. 147:15, “He sends forth his command to the earth, his word runs swiftly”).”

God’s spoken word not only, as we know, creates but also implies by connotation the word of salvation implicit in creation. Further, unlike humans, God’s word and deed never contradict each other. Additional analysis from amar, opens up new avenues of understanding of the full meaning of word.

God’s word, says the NIDOTTE, includes salvation, and salvation is a result of promise and covenant. The truth, firmness and faithfulness of God’s Word comes from the implicit meaning of word. The meaning of word, God’s Word, includes the support and confirmation of His Word.

568. Amaryahu or Amaryah [57c]; from 559 and 3050; “Yah has promised,”

571. emeth [54a]; from 539; firmness, faithfulness, truth:
539. aman [52d]; a prim. root; to confirm, support:
540. aman [1081a]; (Ara.) corr. to 539; to trust:
543. amen [53b]; from 539; verily, truly:—Amen(28), truth(2).
544. omen [53b]; from 539; faithfulness:

553. amets [54d]; a prim. root; to be stout, strong, bold, alert:

Additionally, the root sounds of amar include the ab and ahab. Ab means father who creates out of love, ahab, as ab is part of the root sound of ahab. As far as the Hebrew is concerned, ahab, love is faithful, trustworthy and truth. As far as the Hebrew is concerned, amar demonstrates the faithfulness of love from whom its root sound emanates.
The Hebrew words for word are translated into the Greek by the word logos:

3056. logos; from 3004; a word (as embodying an idea), a statement, a speech:
3004. lego; a prim. vb.; to say:

G3364 (logos), word, utterance, meaning; G3306 (legoœ), collect, count, say; G3358 (logikos), intellectual, rational, reasonable, spiritual; G3359 (logion), saying; G3360 (logios), eloquent, cultured; G263 (alogos), irrational, without speech; G3281 (laleoœ), to talk, chat, speak.

“Theological meanings. logos means inter alia statement (Matt. 5:37), utterance (Matt. 12:32; 15:12; Lk. 20:20), question (Matt. 21:24), command (Lk. 4:36), report, information and rumour (Acts 11:22; Matt. 28:15; Mk. 1:45; Lk. 5:15), discourse (Matt. 15:12), wording (1 Cor. 15:2), word of mouth (Acts 15:27; 2 Cor. 10:10) as opposed to the written (Acts 1:1) word, mere words by contrast with power and action (1 Thess. 1:5; 1 Cor. 4:19), object, matter (Mk. 9:10; Acts 8:21), words of Scripture (1 Cor. 15:54), words of warning (Heb. 5:11), account (Rom. 14:12), settlement (of an account) (Phil. 4:15), motive (Acts 10:29), proclamation, teaching, instruction (Lk. 4:32; 10:39; Jn. 4:41; 17:20), the word of God, the word of the Lord, the word of promise, of truth, of life, the word of Jesus, the word concerning Jesus Christ (Acts passim).”

—The New International Dictionary of New Testament Theology (NIDNTT)

The entire exegesis of logos carries the same denotation and connotation of the Hebrew. It uses words like “embodying an idea,” a “statement,” “reasonable,” and “speak.” The Greek exegesis sounds like modern linguistics enveloping the denotative, connotative and history of word.

Logos as the Idea behind the Word

Before God began to speak or command anything, He had a plan (“embodying an idea”) in mind as the Greek says the idea implicit in the Word’s meaning.

If we parenthetically add that part of the meaning of logos that says “embodying an idea” with the translation of John 1:1, we uncover an amazing Truth. What was the idea or plan behind His Word? Why did God create a world and form man from the clay of the earth? What was the ultimate plan for the mankind He created? The NIDOTT says salvation maintains a solid connotation for the Word. Why was God’s plan to save those made in His image so quickly rejected? His idea, His plan, was to have a Son through whom God would save rebellious mankind. Everything God said and did revolved around the idea of His Son as the means of salvation. His Word powered by the ruach begot a human son.

His idea behind His Word created a world for His future Son. Every-thing God said, did and will do revolves around His Son. God said and did everything dia, because of His Son. The creation was for His Son and God’s great plan. All this implicit in dabar, amar and legos.

John 1:1 In the beginning was the Word (God’s idea of having a son), and the Word (God’s idea of having a son) was with God, and the Word (God’s idea of having a son) was God.

God is as good as His Word. He reveals Himself by what He says in His Word. In fact, God is His Word because His Word comes from Him and is Him; just as what we say is who we are, particularly when the language of our deeds (for a person’s actions, linguistically speaking, is body language) imitate our words. God is no more or less than His Word, His statements, His commands, His revelation, and His promises demonstrated by His deeds (body language.

Is. 45:18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited),
“I am the LORD, and there is none else.

God created the heavens and the earth in the beginning by His Word in the beginning.

Gen. 1:1 ¶ In the beginning God created the heavens and the earth.
Gen. 1:2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.

The Psalmist notes many years before how John 1:1 and well after Gen 1:1 dovetail so sweetly:

Psa. 33:6 By the word of the LORD the heavens were made,
And by the breath of His mouth all their host.
Psa. 33:7 He gathers the waters of the sea together as a heap;
He lays up the deeps in storehouses.
Psa. 33:8 Let all the earth fear the LORD;
Let all the inhabitants of the world stand in awe of Him.
Psa. 33:9 For He spoke, and it was done;
He commanded, and it stood fast.

The obvious fact that God created the world by His spoken Word becomes even more dramatic when we consider the why, the promise, the covenant of salvation through Jesus that embodies the Word.

We must consider the full scope of God’s Word leading up to Jesus and speaking forth from him because previously He spoke only His prophets.

Heb. 1:1 God, after He spoke long ago to the fathers in the prophets in many portions and in many ways,
Heb. 1:2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through, better, because of, (1223. dia¿ dia; a prim. prep.; through, on account of, because of::) whom also He made the world.

As noted, God’s Word is not a single word, sentence, paragraph, chapter but the entire mind of God first spoken than transcribed to a written language:

“Jesus Christ as the Word. (a) The Understanding of the Word of God in the Johannine Literature. John’s Gospel, like the Synoptics (cf., e.g. Mk. 4:14 ff.; Lk. 5:1), denotes Jesus’ preaching as the proclamation “of the word [of God]”: Jesus’ words are those of the Father, in which the work of the Father is performed (Jn. 14:24; cf. 3:34; 14:10; 17:8). Anyone, therefore, who hears Jesus’ words and accepts them in faith hears God’s word (Jn. 5:24; 8:51; 12:48; 14:24; 15:3; 17:14, 17). Because Jesus’ word is at the same time the word of the Father, it is therefore the word of salvation (Jn. 14:24) and of truth (Jn. 17:17), and that is why Jesus’ words effect life in believers (Jn. 5:24) and judgment in non-believers (Jn. 12:47 f.). The “words of God” which Jesus speaks, are in their totality God’s self-revelation to men—“God’s word”, “thy word” (Jn. 14:6, 14, 17).” —NIDNTT

The Sabbath Brings the Whole Idea behind the Word Together

God’s idea of having a son was with Him in the beginning; so much so, that He seemed already to have been born as in God’s foreknowledge.

John 1:2 He (God’s idea of having a son) was in the beginning with God.

Gen. 1:1 In the beginning God created the heavens and the earth.

Immediately after the creation, God looks toward the future and part of His future Son’s role of lordship. After God finished all the creation, He rested, and, by resting, made that seventh day holy. God never undid the holiness of the Seventh Day. In fact, the word translated rested comes from the Hebrew root sound of sabbath. God considered the Sabbath quite important, even the test commandment of faith and loyalty to Him. (See Hebrew 3 and 4)

Therefore, when Jesus was born and finally came into existence God made him lord of the most important domain existent, that twenty-four hour time period call the Sabbath, which exemplifies the whole plan and purpose of creation. The Sabbath foreshadows the coming Kingdom of God over which Jesus will be Lord, until he returns it to Our Father in Heaven. Even back in Genesis Two, God planned for a Son to rule, temporarily, over the Kingdom of God.

John 1:2 He (God’s idea of having a son) was in the beginning with God.

Gen. 1:1 In the beginning God created the heavens and the earth.

Gen. 2:1 Thus the heavens and the earth were completed, and all their hosts.
Gen. 2:2 By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
Gen. 2:3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.

Mark 2:27 Jesus said to them, “The Sabbath was made for man, and not man for the Sabbath.
Mark 2:28 “So the Son of Man is Lord even of the Sabbath.”

The Promise

God’s Word embodying His idea of having a son to obtain salvation for mankind resulted in Jesus being born (the idea made flesh). God’s promise found in His Word was to have a family, with Jesus being the first-born. Without Jesus, there would be no salvation, no family, no Kingdom of God. Thus, God’s plan implicit in the meaning of logos began with the creation, continued with God’s interaction of the patriarchs and prophets of old, culminated in Jesus’ birth, and concluded by bringing many into the family of God.

The Snake in the Grass

Few Protestants and Catholics understand the logos. They instead insist that the logos, a meaningful sound is some a person or a sound-being who is a god of a trinity. That logos degraded to a pagan concept of trinity is history. The NIDNTT examines that perversion:

“Among the systems offering an explanation of the world in terms of the Logos there are, finally, the mystery religions. These cultic communities did not see their task as lying in the communication of knowledge of a scientific nature, but of mysteries to their initiates who strove for purification in the recurrent enactment of sacred actions (cf. G. Wagner, Pauline Baptism and the Pagan Mysteries, 1967). The foundation for the cultic actions was sacred texts (hieroi logoi, already thus in Hdt., 2, 51), revealed by the founder of the cult or by men inspired by the divinity on the basis of a revelation. Among them were the cult of Dionysus, the Pythagoreans and the Orphic mysteries. By means of these cults, non-Gk. (primarily Egyptian) theological speculations influenced Gk. thought, such as in the Isis-Osiris mysteries, in which Osiris, the logos created by Isis, is the spiritual image of the world (Plutarch, De Iside et Osiride 54). Similarly in the cult of Hermes, the latter informed his son Tat (an Egyptian name) in the “sacred text” belonging to the cult…. The logos can also however appear as the son of Hermes, resulting in a triple gradation: God (Zeus), Son (Hermes), logos.”

A Word-being existent from the beginning is certainly a stretch from the reality of a word being a sound with meaning, flavored with a savory or unsavory past. Spoken words cannot have an existence as some kind of being because they are a vibration which stops vibrating after a few moments, except in paganism which makes idols out things which are inanimate like spoken words, the sun, Ge or a bull.

Eternal Life

Jesus took away the penalty for sin, death. He redeemed all human beings who would repent, change from rebellion toward God to loyalty, be baptized and receive the Holy Spirit. Those who would show their faith by obedience would receive eternal life as a born again progeny in the God-Family. The Word then had its full effect to restore humans to God’s Family in the Kingdom of God. God’s plan implicit in the meaning of logos bore the fruit and love resulting in salvation of many becoming God’s born again children living forever in the Kingdom of God or in God’s Family.

God Bless,

Gil Kovacs,