And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

Mark 10:17

It is doubtful that the man who so eagerly ran to Jesus actually recognized him as the eternal, divine Son of God. It is not that such a recognition were impossible, for from the very moment Nathaniel first met Christ he burst forth with praise, saying “Rabbi, thou art the Son of God; thou art the King of Israel.” Judging by the Lord’s response, it seems, rather, that Jesus seized the opportunity presented by this man’s misconception to teach us about the nature of God. He was not denying that he was in fact God incarnate; he was correcting the common fallacy that any human, regardless of his or her righteousness relative to the mass of mortal sinners, could compare in any way at all with the infinitely perfect goodness of Almighty God. Though the Bible does recognize relative goodness and wickedness amongst the inhabitants of the earth, it is a grave error to compare any degree of relative human goodness with the perfection of goodness found in God alone. The tragic consequences of such an error would cause us to lose all hope, for if God’s goodness and righteousness were like ours, we would all be lost forever. The Lord is good by his very nature, indeed, he is the source and wellspring of all goodness. There is nothing he need do to become good, he is, was and always will be good, for he is God. 

God gave the Bible to reveal himself and his love to us, his children. He carefully designed every.phpect of the Greek and Hebrew languages to express the fullness his wisdom, love, understanding, and knowledge. God wants us to know him, for he himself is true salvation, as Jesus said, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” This intent is particularly evident in the words he designed to describe himself; Good (, agathos) and God (, Theos). In accordance with Table, these words give rise to the following pair of identities:

It is important to remember that these are the fundamental terms used throughout the New Testament to refer to God and Good. They were carefully designed by God mathematically integrate and reiterate the plain message of all Scripture.

Another attribute that applies to God alone is that of Holiness, as it is written  "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee," and again, "There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God." Though God alone is holy by nature, he sanctifies his faithful believers, calling them saints (lit. Holy Ones). In the Book of Leviticus, he calls all believers to be holy:

Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.

When Peter quoted this verse, he used the word hagios, the fundamental Greek word found in hundreds of verses of the New Testament. Its value is:

Remember, Scripture declares "there is none good but one, that is, God," and that thou (God) only art holy. Thus we a three-fold set that demonstrates the divine mathematical integration of the plain and emphatic teaching of Scripture concerning the nature of the Lord our God:

The Number 284	God -
	Good -
	Holy -

As a final note, consider Psalm 136, which opens with the words:

O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

This Psalm contains 26 ( = the value of the Lord's name YHVH) verses, each repeating the refrain "for his mercy endures forever." The exact phrase written in the Hebrew text is:

With the use of the definite article, these identities are shifted to 354.

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