Tag Archive: logos



early Christian Catena

early Christian writings

The Corpus Hermeticum

The Complete Sayings of Jesus

by Arthur Hinds[1927]

Like the Jefferson Bible, this is an attempt to edit the four gospels into a consistent account, in this case focusing on the words of Jesus. There is plenty of connecting narrative around the instances where Jesus speaks, so this is better than simply presenting each quote out of context. The focus on what Jesus is attributed as saying makes it easier to browse the core texts of the New Testament. All in all, a very useful reference, and a great read.


The Internet has long been home to all kinds of sites about Freemasonry, pro and con. However, it has been hard to find reliable, vetted information on the web on this topic. This page has electronic editions of core texts on Freemasonry in the public domain, presented complete and unaltered.

The community of Christian etext redactors is very active, and transcriptions of public domain books on the topic are abundant. The following are archives of public domain etexts about Christianity and related topics, which contain much more material than we have room or bandwidth for at this site. Some of these are:

Christian Classics Ethereal Library This is probably the largest general purpose archive of Christian texts.
Additional Early Church Fathers at the Tertullian Project website. This dovetails with the ‘Early Church Fathers’ collection at CCEL.
The Unbound Bible has the best collection of downloadable Bible data files anywhere. Highly recommended.
Digital Christian Library and related topics, with many unique items, by a very active scanner who has
The Gnostic Society A collection of shorter texts on Gnosticism. Also has a collection of Dead Sea Scroll translations.
The Catholic Encyclopeda This is a project to put online this huge work from 1913.

<!– Project Wittenberg A comprehensive archive of Lutheran texts, of general interest for the study of Protestantism.
–>Quaker Heritage Press publishes etexts of rare and out-of-print Quaker documents.
Restoration Movement Texts. Primary texts of a 19th century American religious movement, predecessor of Churches of Christ, the Christian Churches, and the Disciples of Christ, among other groups.


List of this verse from several Bibles


Acquire Truth and Wisdom proverbs 23

435 940.1
ανδρί                βασκάνω
[2 man             1 a bewitching],

King James Bible (the most commonly used Bible)

Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:

(my emphasis in red)

Douay-Rheims Bible (favorite of Catholics)

Eat not with an envious man, and desire not his meats:


Hebrew Transliteration Strong’s English
אַל־ al- 408 not
תִּלְחַ֗ם til·cham 3898 eat
אֶת־ et- 853
לֶ֭חֶם le·chem 3899 the bread
רַ֣ע ra 7451 man
עָ֑יִן a·yin; 5869 eye
וְאַל־ ve·’al- 408 nay
[תִּתְאָו tit·’av
כ] ch
(תִּ֝תְאָ֗יו tit·’av 183 desire
ק) k
לְמַטְעַמֹּתָֽיו׃ le·mat·’am·mo·tav. 4303 his delicacies

Again evil eye in proverbs 28:22

New International Version (©1984)
A stingy man is eager to get rich and is unaware that poverty awaits him.

New Living Translation (©2007)
Greedy people try to get rich quick but don’t realize they’re headed for poverty.

English Standard Version (©2001)
A stingy man hastens after wealth and does not know that poverty will come upon him.

New American Standard Bible (©1995)
A man with an evil eye hastens after wealth And does not know that want will come upon him.

GOD’S WORD® Translation (©1995)
A stingy person is in a hurry to get rich, not realizing that poverty is about to overtake him.

King James Bible
He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.

American King James Version
He that hastens to be rich has an evil eye, and considers not that poverty shall come on him.

American Standard Version
he that hath an evil eye hasteth after riches, And knoweth not that want shall come upon him.

Bible in Basic English
He who is ever desiring wealth goes running after money, and does not see that need will come on him.

Douay-Rheims Bible
A man, that maketh haste to be rich, and envieth others, is ignorant that poverty shall come upon him.

Darby Bible Translation
He that hath an evil eye hasteth after wealth, and knoweth not that poverty shall come upon him.

English Revised Version
He that hath an evil eye hasteth after riches, and knoweth not that want shall come upon him.

Webster’s Bible Translation
He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.

World English Bible
A stingy man hurries after riches, and doesn’t know that poverty waits for him.

Young’s Literal Translation
Troubled for wealth is the man with an evil eye, And he knoweth not that want doth meet him.

now this seems strange to me, i could be just a whack job conspiracy nut finding connections where there aren’t any…

however, I have been using a bible comparison program to go through the Catholic style Bibles alongside the King James version so that i can understand the various schisms of the church, so that i can strive to find the true original bible (or at least get as close as i can to understanding God’s Will)

and i find it strange that i keep coming across things that seem to do with the evil eye, and things about giving gifts and the rich

check out this from Douay-Rheims Bible

Proverbs 22:9

He that is inclined to mercy shall be blessed: for of his bread he hath given to the poor. He that maketh presents shall purchase victory and honour: but he carrieth away the souls of the receivers.

King James Bible
He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.

see there it is again, reference to an eye, now it’s bountiful eye so it’s probably the direct opposite of the evil eye mentioned in the other verses

and then we have   “but he carrieth away the souls of the receivers.”

where is that in the King James?

if you look at the comparisons of Proverbs 22:9

NONE of the other bibles have anything about carrieth away the souls

In the future i will be digging into the Hebrew and Greek as original as possible, versions of the bible to see why these verses are different, what are the original words used

<< משלי 22 >>
Proverbs 22 Interlinear Bible

23:6 μη
23:6 Do not

dine with
1a bewitching],
βρωμάτων αυτού
his foods;

Before Luther nailed those papers to the door, before King James, and even from before the Council of Nicaea;  one of the first great divides of Christianity seems to be the Arian Controversies

The early history of the controversy must be pieced together from about 35 documents found in various sources. The historian Socrates of Constantinople reports that Arius first became controversial under the bishop Achillas of Alexandria, when he made the following syllogism: he said, “If the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not. It therefore necessarily follows, that he had his substance from nothing”.

Bishop Alexander of Alexandria was criticised for his slow reaction against Arius. Like his predecessor Dionysius, he has been charged with vacillation. The question that Arius raised had been left unsettled two generations previously. Therefore Alexander allowed the controversy to continue until he felt that it had become dangerous to the peace of the Church. Then he called a council of bishops and sought their advice. Once they decided against Arius, Alexander delayed no longer. He deposed Arius from his office, and excommunicated both him and his supporters.

Further information: Synods of Antioch

Origen, (d. 251) used ousia in defining God as one genus of ousia, while being three, distinct species of hypostasis: the Father, the Son, and the Holy Spirit. The Synods of Antioch condemned the word homoousios (same substance) because it originated in pagan Greek philosophy. The Paul of Samosata entry of the Catholic Encyclopedia says:

It must be regarded as certain that the council, which condemned Paul, rejected the term homoousios; but, naturally, only in a false sense, used by Paul; not, it seems, because he meant by it a unity of Hypostasis in the Trinity (so St. Hilary), but because he intended, by it, a common substance, out of which both Father and Son proceeded, or which it divided between them — so St. Basil and St. Athanasius; but the question is not clear. The objectors to the Nicene doctrine in the fourth century made copious use of this disapproval of the Nicene word by a famous council.[3]

The general agreed upon meaning of ousia in Eastern Christianity is all that subsist by itself and which has not its being in another.[4] In contrast to hypostasis which is used to mean reality or existence.[5]

In 325, the First Council of Nicaea condemned Arianism and formulated a creed, which stated that in the Godhead the Son wasHomoousios (same in substance) of the Father. However, controversy did not stop and many Eastern clerics rejected the term because of its earlier condemnation in the usage of Paul of Samosata. Subsequent Emperors Constantius II and Valens supported Arianism and theologians came up with alternative wordings like Homoios (similar) homoiousios (similar in substance), or Anomoios (unsimilar). While the Homoios achieved the support of several councils and the Emperors, those of an opposing view were suppressed. The adherents of the Homoiousios eventually joined forces with the (mostly Western) adherents of the Homoousios and accepted the formulation of theNicene creed.