Word Studies¶
Question¶
What do John 14:28 ('the Father is greater than I'), John 5:19 ('the Son can do nothing by himself'), Mark 13:32 (the Son does not know the day or hour), and 1 Corinthians 15:28 ('the Son himself will be made subject') teach about the relationship between the Father and the Son? Do these passages describe Jesus' eternal nature or his voluntary mission?
G3187 — meizon¶
Source: D:/bible/bible-studies/word-studies/G3187-meizōn.md
Occurrences: 30
Irregular comparative of megas (G3173), meaning 'greater' — used for rank, position, importance, scope, and authority, NOT for ontological/nature-level superiority. In 30 NT occurrences, meizon consistently compares entities of the SAME nature along a dimension of positional rank (Matt 18:1, 23:11, John 13:16), prophetic significance (Matt 11:11, Luke 7:28), or authority scope (John 10:29, 14:28). The word study identifies 6 semantic categories: rank/position among people, importance/significance, power/authority (theological), prophetic/salvation-historical standing, age (elder), and physical size.
Semantic categories: rank/position among people, importance/significance, power/authority (theological), prophetic/salvation-historical standing
Key verses: John 14:28, John 10:29, Matt 11:11, Matt 18:1, John 13:16, John 14:12, 1 John 4:4
Relevance: Core to Focus Area 1. In John 14:28 ('the Father is greater than I'), meizon indicates positional/functional superiority, not ontological inferiority. The deliberate word choice — meizon (positional) rather than kreitton (qualitative) — is the strongest single linguistic argument for the incarnational reading. The word study confirms the synonym distinction: kreittōn = better in quality/value, meizon = greater in size/rank/degree/authority.
G2909 — kreitton¶
Source: D:/bible/bible-studies/word-studies/G2909-kreitton.md
Occurrences: 17
Comparative of a derivative of kratos (G2904, strength), meaning 'better' — denotes qualitative/nature-level superiority, not mere positional rank. 12 of 17 occurrences are in Hebrews, where it builds the argument for Christ's essential superiority: better than angels (1:4), better hope (7:19), better covenant (7:22, 8:6), better sacrifices (9:23), better country (11:16), better resurrection (11:35). The root kratos gives kreittōn the nuance of 'stronger/mightier' — superiority grounded in inherent power.
Semantic categories: Christ's ontological superiority (Hebrews Christology), superior covenant and priesthood, better eschatological realities, moral and practical superiority
Key verses: Heb 1:4, Heb 7:7, Heb 7:19, Heb 7:22, Heb 8:6, Heb 9:23, Heb 11:16
Relevance: Core to Focus Area 1. The meizon/kreitton distinction is confirmed: John 14:28 uses meizon (positional), Hebrews 1:4 uses kreitton (nature-level). If Jesus meant 'the Father is of a superior nature,' the available Greek word was kreitton. He chose meizon — indicating position, not nature.
G5293 — hupotasso¶
Source: D:/bible/bible-studies/word-studies/G5293-hupotasso.md
Occurrences: 49
From hupo ('under') + tasso ('to arrange'); to arrange under, subordinate, or submit. 49 NT occurrences across 4 semantic categories: (1) divine cosmic ordering — God subjects all things to Christ and the Son voluntarily subjects himself (1 Cor 15:27-28, Eph 1:22, Phil 3:21); (2) voluntary self-submission — middle voice, persons choosing to place themselves under authority (Rom 13:1, Eph 5:22, Jas 4:7); (3) involuntary subjection — creation subjected unwillingly (Rom 8:20); (4) household/ecclesial order (Luke 2:51, 1 Cor 14:32). The emphasis in the middle/voluntary category is on willing arrangement, not coerced inferiority.
Semantic categories: divine cosmic ordering, voluntary self-submission, involuntary subjection/subjugation, household and ecclesial order
Key verses: 1 Cor 15:27, 1 Cor 15:28, Eph 1:22, Heb 2:8, Phil 3:21, Rom 13:1, Jas 4:7, 1 Pet 3:22
Relevance: Core to Focus Area 4. In 1 Cor 15:28, hupotasso appears in all three voices: God actively subjects all things (aorist active, v.27), all things are passively subjected (perfect passive, v.27), and the Son will be passively subjected (future passive, v.28). The future passive indicative (hupotagēsetai) indicates a future event, not an ongoing state. The Graham claim that hypotasso has a 'salvific' valence is partially supported: in the Adam-Christ context, the subjection aims at 'God being all in all' — a reconciliatory/restoration purpose. But the word itself is semantically neutral; the salvific sense comes from the context, not the word.
G2758 — kenoo¶
Source: D:/bible/bible-studies/word-studies/G2758-kenóō.md
Occurrences: 7
From kenos (G2756, 'empty'); to make empty, render void. 7 NT occurrences: 5 mean 'render ineffective/void' (Rom 4:14, 1 Cor 1:17, 9:15, 2 Cor 9:3) and 1 describes Christ's self-emptying (Phil 2:7 — heauton ekenosen). The Phil 2:7 usage is unique: the aorist active (V-AAI-3S) with the reflexive pronoun indicates a deliberate, voluntary act. The 'emptying' is defined by the participial phrases that follow: morphen doulou labon ('having taken servant form'). The self-emptying was not subtraction of divine nature but addition of human nature.
Semantic categories: render ineffective/void, self-abasement through taking servant form
Key verses: Phil 2:7, Rom 4:14, 1 Cor 1:17
Relevance: Core to Focus Area 5. The kenosis is the mechanism by which the pre-incarnate Son transitioned to the incarnate state. The parser confirms ekenosen as V-AAI-3S (aorist active indicative) — a definite historical act. Combined with the labon participle (aorist of addition), the emptying was not loss but a taking-on. Col 2:9 confirms: 'all the fulness of the Godhead dwelleth in him bodily' — the divine nature was not emptied away.
G3444 — morphe¶
Source: D:/bible/bible-studies/word-studies/G3444-morphe.md
Occurrences: 3
Only 3 NT occurrences: Phil 2:6 (morphe theou — 'form of God'), Phil 2:7 (morphen doulou — 'form of servant'), Mark 16:12 ('another form'). Morphe denotes the outward expression corresponding to and proceeding from the inner essence — not mere external appearance (which would be schema, G4976). The word study establishes: the 'form of God' is the visible manifestation proper to deity, and the 'form of servant' is the manifestation proper to servanthood. Critical: the present participle hyparchon ('already existing in') indicates Christ was in the form of God as a pre-existing reality. The aorist participle labon ('having taken') the form of a servant indicates addition, not exchange — Christ did not cease to be in the form of God when he took the form of a servant.
Semantic categories: essential nature manifested outwardly (Christological), altered appearance (post-resurrection)
Key verses: Phil 2:6, Phil 2:7, Mark 16:12
Relevance: Core to Focus Area 5. The morphe theou/morphe doulou parallel establishes that Christ possessed genuine divine nature and took on genuine servant nature. The grammar reference for genitive-of-quality-apposition covers the morphe theou construction.
G1492 — oida¶
Source: D:/bible/bible-studies/word-studies/G1492-oida.md
Occurrences: 334
Defective perfect of eido ('to see'), functioning as a present-tense verb meaning 'to know' (settled, intuitive knowledge). 334 tokens across 297 verses. The perfect morphology (V-RAI) with present semantics is the most important example of this phenomenon in NT Greek. The word consistently means 'to possess settled knowledge/awareness' — there is NO NT evidence for a causative/declarative sense ('to make known'). The grammar reference for the perfect tense confirms oida as a stative perfect with present force.
Semantic categories: settled intuitive knowledge, cognitive awareness, recognition/perception
Key verses: Mark 13:32, Matt 24:36, 1 John 5:13, John 2:24, John 13:1
Relevance: Core to Focus Area 3. The Macknight minority reading (oiden = 'make known') is not supported by ANY of the 334 uses. The word study and grammar references confirm oiden in Mark 13:32 means 'knows' (present force of stative perfect) — Jesus genuinely did not know the day and hour during his incarnate ministry.
G2470 — isos¶
Source: D:/bible/bible-studies/word-studies/G2470-ísos.md
Occurrences: 7
Adjective meaning 'equal, similar, the same' — denoting full equivalence in status, quantity, or nature. 7 NT occurrences across 4 semantic categories: ontological equality (John 5:18, Phil 2:6 — 'equal with God'), quantitative equivalence (Matt 20:12, Luke 6:34, Rev 21:16), agreement/consistency (Mark 14:59), and equivalent divine gift (Acts 11:17). The theological core is in John 5:18 (ison to theo) and Phil 2:6 (isa theo), where isos asserts not mere similarity but full identity of status/nature with God.
Semantic categories: ontological equality — divine nature, quantitative equivalence, agreement/consistency, equivalent divine gift
Key verses: John 5:18, Phil 2:6, Matt 20:12, Acts 11:17
Relevance: Core to Focus Area 2. The Jews understood Jesus' claim in John 5:18 as making himself 'equal' (isos) with God — not merely 'similar to' or 'like' God. This is the charge that Jesus responds to in vv.19-30. Paul affirms the same equality in Phil 2:6 (isa theo) — Christ was genuinely equal with God before the incarnation.
G725 — harpagmos¶
Source: D:/bible/bible-studies/word-studies/G725-harpagmos.md
Occurrences: 1
Hapax legomenon (1 NT occurrence: Phil 2:6). From harpazō (G726, 'to seize'). The -mos suffix denotes the act/process of seizing, not the thing seized. In Phil 2:6, the res rapta reading ('a thing already possessed, not exploited') is strongly favored by: (1) the present participle hyparchon ('already existing in the form of God'); (2) the -mos morphology (act of seizing); (3) the idiomatic usage of harpagmon hegeisthai ('to regard as a windfall to exploit'). Christ already possessed equality with God and did not exploit it for personal advantage. The antithesis is ekenosen ('emptied himself') — instead of grasping, Christ gave up.
Semantic categories: res rapta — possessed, not exploited, res rapienda — to be seized (alternative reading)
Key verses: Phil 2:6
Relevance: Core to Focus Area 5. The res rapta reading confirms Christ's pre-incarnation equality: he already had it (hyparchon), did not exploit it (ouch harpagmon hegesato), and instead emptied himself (ekenosen). The subordination began with the kenosis, not before.
G649 — apostello¶
Source: D:/bible/bible-studies/word-studies/G649-apostellō.md
Occurrences: 144
From apo + stello; to send out with commission and authority. 144 NT occurrences. John's Gospel has the highest density (29 occurrences, 3.3 per 100 verses). The word study identifies the shaliach principle: in the 'divine commissioning' category, the Father sends the Son with invested authority — the sent one carries the sender's full legal authority. This is confirmed by: (1) John 5:22-23 (all judgment, equal honor to the sent one); (2) John 12:44-45 (believing on the sent one = believing on the sender); (3) John 13:20 (receiving the sent one = receiving the sender). The sending verb apostello emphasizes the commission and authority invested in the one sent.
Semantic categories: divine commissioning of the Son, prophetic commission, apostolic mission, parable envoys, general dispatch
Key verses: John 3:17, John 5:36, John 10:36, John 17:3, John 20:21
Relevance: Core to Focus Area 6. The sending vocabulary does not establish ontological subordination — it describes authorized representation. The collocations show patēr (G3962) appears 18x with apostello, making 'the Father sent' John's signature formula for the Christ-mission. The synonym analysis confirms overlap with pempo (G3992) in John's Gospel.
G3992 — pempo¶
Source: D:/bible/bible-studies/word-studies/G3992-pémpō.md
Occurrences: 82
Primary verb meaning 'to dispatch/send' from the sender's perspective. 82 NT occurrences. John has the highest density (33 occurrences, 3.8 per 100 verses). While apostello emphasizes the commission and authority of the one sent, pempo emphasizes the act of dispatching from the sender's point of view. In John's Gospel, the two are used interchangeably for the Father sending the Son (e.g., John 5:23 uses pempo, John 5:36 uses apostello in the same context).
Semantic categories: divine sending of the Son, general dispatching
Key verses: John 5:23, John 5:30, John 5:37, John 6:38, John 7:16
Relevance: Core to Focus Area 6. The interchangeable use of apostello and pempo in John's Gospel for the Father-Son sending confirms that the distinction between the two verbs is not theologically significant for this question. Both describe authorized mission, not ontological subordination.
G1849 — exousia¶
Source: D:/bible/bible-studies/word-studies/G1849-exousia.md
Occurrences: 103
From exesti ('it is lawful/permitted'); authority, right, power, jurisdiction. 103 NT occurrences. The word denotes vested right and legitimate authority, not merely physical force (which would be dynamis). In John 10:17-18, Jesus claims exousia over his own life — authority to lay it down and take it up again. In Matt 28:18, all exousia in heaven and earth is given to the post-resurrection Christ.
Semantic categories: delegated authority, sovereign authority, supernatural powers, personal right/liberty
Key verses: John 10:18, Matt 28:18, Matt 7:29, John 1:12
Relevance: Core to Focus Areas 5 and 9. The exousia claims establish divine prerogative: only God has authority over life and death (John 10:18), and the post-resurrection Christ has ALL authority (Matt 28:18) — contradicting permanent limitation.
G1391 — doxa¶
Source: D:/bible/bible-studies/word-studies/G1391-doxa.md
Occurrences: 168
From dokeō (G1380); glory — visible radiance, honor, praise, majestic status. 168 tokens across 23 NT books. Shifted from classical 'opinion/reputation' to LXX sense of visible divine presence (Hebrew kabod). In John 17:5, the pre-incarnation glory (he doxe he eichon para soi pro tou ton kosmon einai) indicates shared personal glory before creation. In Phil 2:11, the exaltation brings glory to God the Father — the glory is restored, not newly created.
Semantic categories: visible divine radiance, honor/status, praise/worship, eschatological glory
Key verses: John 17:5, John 17:22, Phil 2:11, Heb 1:3, 2 Cor 4:6
Relevance: Core to Focus Areas 5, 9, and 10. The pre-incarnation glory (John 17:5) and post-exaltation glory (Phil 2:9-11) bracket the incarnation period — the subordination exists between these two glory states, confirming its temporary nature.
G3667 — homoioma¶
Source: D:/bible/bible-studies/word-studies/G3667-homoioma.md
Occurrences: 6
Likeness, resemblance — denotes genuine resemblance without full identity. In Phil 2:7 and Rom 8:3, used for Christ's participation in human nature: genuinely resembling human/sinful flesh without being reducible to it. Established in lgt-04b-nature-of-christ prior study.
Semantic categories: genuine resemblance, incarnational participation
Key verses: Phil 2:7, Rom 8:3
Relevance: Supports Focus Area 11. The homoioma language confirms genuine but voluntary participation in human nature.
G2316 — theos¶
Source: D:/bible/bible-studies/word-studies/G2316-theos.md
Occurrences: 1343
God — applied to Christ in John 1:1 (anarthrous predicate nominative), John 20:28 (Thomas's confession), Hebrews 1:8 (Father addresses Son as theos), Titus 2:13, 2 Peter 1:1. The anarthrous usage in John 1:1c is qualitative — asserting the Word's divine nature without collapsing the distinction between the Word and the God (ton theon of 1:1b).
Semantic categories: divine nature/being, God as Father, deity attribution to Christ
Key verses: John 1:1, John 20:28, Heb 1:8, Phil 2:6
Relevance: Core to Focus Areas 10 and 11. Direct application of theos to Christ in multiple contexts establishes that whatever the subordination passages mean, they cannot reduce Christ below the theos designation.
G5207 — huios¶
Source: D:/bible/bible-studies/word-studies/G5207-huios.md
Occurrences: 382
Son — 382 tokens across 20 NT books. The word study identifies multiple categories including divine sonship (Jesus as Son of God), biological sonship, and the 'Son of X' Semitic idiom (e.g., 'sons of thunder,' 'son of perdition'). In first-century Jewish context, 'Son of God' implied equality with God, not inferiority — which is why the Jews sought to kill Jesus for the claim (John 5:18, 10:33). The grammar reference for son-of-X-semitic-idiom covers this usage.
Semantic categories: divine sonship, biological sonship, Semitic idiom (son of X = partaking of X's nature)
Key verses: John 5:18, John 10:33, Heb 1:2, Heb 1:5
Relevance: Core to Focus Areas 2 and 10. In Jewish context, calling God 'my Father' (idion patera, John 5:18) implied equality of nature — the Son shares the Father's nature. This is why the Jews understood it as blasphemy.
G2307 — thelema¶
Source: D:/bible/bible-studies/word-studies/G2307-thélēma.md
Occurrences: 64
Will, determination, purpose, desire. 64 NT occurrences. The dominant usage is 'the will of God' (thelema tou theou, 26x collocated with theos) and 'the will of the Father' (10x with pater). The 'Christ's submission to Father's will' category (John 4:34, 5:30, 6:38, Matt 26:42, Luke 22:42) shows a consistent pattern: Christ distinguishes 'my will' from 'the Father's will' and declares he does the Father's. The Gethsemane texts (Matt 26:42, Luke 22:42) make clear that 'my will' refers to the HUMAN will. The word study confirms thelema presupposes genuine volition — the will that can choose otherwise.
Semantic categories: divine will/sovereign purpose, Christ's submission to Father's will, human will/desire, apostolic authority formula
Key verses: John 5:30, John 6:38, Luke 22:42, Matt 26:42, John 4:34
Relevance: Core to Focus Area 7. The 'two wills' pattern is diagnostic: the 'my will' in Gethsemane is clearly human (shrinking from death), supporting the reading that 'my will' in John 5:30 and 6:38 is also the human will — not a second divine will distinct from the Father's.
G2919 — krino¶
Source: D:/bible/bible-studies/word-studies/G2919-krino.md
Occurrences: 132
To judge, decide, determine. In John 5:22, the Father has given ALL judgment (krisis) to the Son — a divine prerogative delegated within the pericope that responds to the equality charge.
Semantic categories: judicial process, eschatological judgment, discernment
Key verses: John 5:22, John 5:30, Acts 10:42, 2 Tim 4:1
Relevance: Supports Focus Area 2. The delegation of ALL judgment to the Son in John 5:22 is a divine prerogative — only God judges all. This escalation from v.19's dependence to v.22's universal judgment confirms the pericope moves from apparent subordination to demonstrated equality.
G1510 — eimi¶
Source: D:/bible/bible-studies/word-studies/G1510-eimi.md
Occurrences: 155
To be — the fundamental verb of existence. In John 1:1 (en, imperfect — continuous past being) contrasted with ginomai (G1096, aorist — coming into being) in v.3. In John 8:58 (ego eimi, present indicative — timeless being) contrasted with genesthai (G1096, aorist — Abraham's coming into existence). The grammar reference for absolute-ego-eimi covers the divine self-identification pattern.
Semantic categories: continuous being, divine self-identification, existence
Key verses: John 1:1, John 8:58, John 14:28
Relevance: Core to Focus Area 10. The en/eimi vs. egeneto/ginomai contrast places the Word/Christ on the uncreated side of the ontological divide — he IS (continuous being), while creation BECAME (coming into existence).
G1096 — ginomai¶
Source: D:/bible/bible-studies/word-studies/G1096-ginomai.md
Occurrences: 702
To become, come into being — the verb of transition and origination. Contrasted with eimi (G1510) as the verb of continuous being. In John 1:3 (egeneto — all things CAME INTO BEING through the Word), the Word is the agent of creation, not a product of it.
Semantic categories: coming into existence, becoming/transition
Key verses: John 1:3, John 1:14, John 8:58
Relevance: Core to Focus Area 10. The eimi/ginomai contrast is a foundational distinction for Johannine Christology: the Word WAS (eimi), all things BECAME (ginomai) through him.
G3441 — monos¶
Source: D:/bible/bible-studies/word-studies/G3441-mónos.md
Occurrences: 47
Alone, only — 47 NT occurrences. The 'exclusivity/restriction' category is the dominant theological sense: limiting a quality or action to one entity. In Matt 24:36, monos modifies 'the Father' — 'but my Father only.' The doxological usage (1 Tim 1:17, 6:15-16) ascribes qualities uniquely to God: 'the only wise God,' 'only Potentate,' 'only hath immortality.'
Semantic categories: physical isolation/solitude, exclusivity/restriction, doxological/divine exclusivity
Key verses: Matt 24:36, Mark 13:32, John 17:3, 1 Tim 1:17, 1 Tim 6:15-16
Relevance: Supports Focus Area 3. In Matt 24:36 (TR), monos modifies 'the Father' as an exclusive restriction — 'but my Father only (monos).' The exclusivity language ('only the Father knows') creates the hierarchy: no one > angels > Son > Father only. This is a knowledge hierarchy, not an ontological one.
G932 — basileia¶
Source: D:/bible/bible-studies/word-studies/G932-basileia.md
Occurrences: 162
Kingdom — the reign/rule/domain. In 1 Cor 15:24, the Son 'delivers up the kingdom' (paradidoi ten basileian) to the Father. This is the mediatorial kingdom — the kingdom exercised during the period of redemption, which is returned upon mission completion.
Semantic categories: mediatorial kingdom, eschatological kingdom, God's rule
Key verses: 1 Cor 15:24, Matt 6:10, John 18:36
Relevance: Supports Focus Area 4. The delivery of the kingdom is a mission-completion act, not a permanent subordination. The verb paradidomi ('to hand over/deliver') indicates voluntary transfer, not forced submission.
G1097 — ginosko¶
Source: D:/bible/bible-studies/word-studies/G1097-ginosko.md
Occurrences: 246
To know experientially, to come to know — contrasted with oida (G1492) which denotes settled/intuitive knowledge. Ginosko involves process and progression; oida involves settled state.
Semantic categories: experiential knowledge, progressive learning
Key verses: John 17:3, Matt 11:27
Relevance: Supports Focus Area 3. The oida/ginosko distinction is relevant to Mark 13:32: the verb is oida (settled knowledge), not ginosko (progressive learning). Jesus did not say he was in the process of learning — he stated that he did not possess the settled knowledge.
G1401 — doulos¶
Source: D:/bible/bible-studies/word-studies/G1401-doûlos.md
Occurrences: 127
Servant, slave — in Phil 2:7, Christ took morphen doulou ('form of a servant'). The servant form is the incarnational role, not the eternal nature.
Semantic categories: slave/servant, voluntary servanthood
Key verses: Phil 2:7, Mark 10:44, John 13:16
Relevance: Supports Focus Area 5. The 'form of a servant' is the incarnational form — taken voluntarily (labon), not the pre-existing state.
G4416 — prototokos¶
Source: D:/bible/bible-studies/word-studies/G4416-prototokos.md
Occurrences: 9
Firstborn — established in trin-01 as a preeminence title, not a createdness indicator. Grounded in creative agency (Col 1:16 causal hoti), not temporal priority.
Semantic categories: sovereign preeminence, firstborn rights/status
Key verses: Col 1:15, Col 1:18, Heb 1:6
Relevance: Background from trin-01. Establishes that Christ's 'firstborn' status denotes preeminence over creation, not subordination within it.
G1411 — dynamis¶
Source: D:/bible/bible-studies/word-studies/G1411-dynamis.md
Occurrences: 120
Power, ability, might — the inherent force/capability. Contrasted with exousia (G1849, vested authority/right). In Matt 28:18, KJV translates exousia as 'power,' but the word denotes authority/right, not mere force.
Semantic categories: divine power, miraculous power, inherent ability
Key verses: Matt 28:18, 1 Cor 15:24, Eph 1:21
Relevance: Supports Focus Areas 4 and 9. The distinction between dynamis (inherent power) and exousia (vested authority) clarifies the nature of the 'power' given to Christ.
G5485 — charis¶
Source: D:/bible/bible-studies/word-studies/G5485-charis.md
Occurrences: 156
Grace — unmerited favor, gracious gift. In Heb 2:9, the lowering is 'by the grace of God' (chariti theou) — the incarnation is itself a gracious act.
Semantic categories: divine grace, unmerited favor
Key verses: Heb 2:9, John 1:14, Eph 2:8
Relevance: Supporting background. The incarnation/subordination is itself an expression of divine grace, not a permanent structural reality.
G726 — harpazō¶
Source: D:/bible/bible-studies/word-studies/G725-harpagmos.md
Occurrences: 17
Root verb of harpagmos (G725): to seize, snatch, catch away. 17 NT occurrences (Matt 11:12; 13:19; John 6:15; 10:12, 28-29; Acts 8:39; 23:10; 2 Cor 12:2, 4; 1 Thess 4:17; Jude 23; Rev 12:5). The word family carries connotations of aggressive/violent seizure. In Phil 2:6, the derived noun harpagmos (G725) describes what Christ did NOT do — he did not treat equality with God as something to seize/exploit. See G725-harpagmos.md for the full analysis.
Semantic categories: violent seizure, divine rapture, predatory taking
Key verses: Phil 2:6, John 10:28, 1 Thess 4:17
Relevance: Core to Focus Area 5. The root verb harpazō gives harpagmos its semantic force — the act of aggressive seizing. Christ's refusal to adopt this posture (ouch harpagmon hegesato) is all the more striking given that he legitimately possessed what he refused to exploit.
G1342 — dikaios¶
Source: D:/bible/bible-studies/word-studies/G1342-dikaios.md
Occurrences: 81
Righteous, just — in John 5:30, Jesus claims 'my judgment is just' (dikaia), grounding the justice of his judgment in doing the Father's will, not his own.
Semantic categories: righteous character, just judgment
Key verses: John 5:30, Acts 3:14, 1 John 2:1
Relevance: Supporting for Focus Area 2. The claim to just judgment reinforces the divine prerogative — only God judges justly.
G2889 — kosmos¶
Source: D:/bible/bible-studies/word-studies/G2889-kosmos.md
Occurrences: 187
World — in John 17:5 'before the world was' (pro tou ton kosmon einai), establishing the pre-creational context for the Son's glory.
Semantic categories: created order, human world
Key verses: John 17:5, John 17:24, John 1:10
Relevance: Supporting for Focus Area 10. The 'before the world' temporal marker places the Son's glory before creation.
G5547 — christos¶
Source: D:/bible/bible-studies/word-studies/G5547-christos.md
Occurrences: 569
Christ, Anointed One — the Greek equivalent of Hebrew Mashiach. The messianic title connects the Son to the OT prophetic expectations.
Semantic categories: messianic title, anointed office
Key verses: Matt 16:16, John 20:31, Phil 2:11
Relevance: Background. The title 'Christ' connects the study passages to the messianic framework.
G3962 — pater¶
Source: D:/bible/bible-studies/word-studies/G3962-pater.md
Occurrences: 419
Father — the relational term for the first Person of the Trinity. The Father-Son relational language is central to all four subordination passages. In first-century Jewish context, calling God 'my Father' (idion patera) was an equality claim (John 5:18).
Semantic categories: God as Father, human father, patriarchal/ancestral
Key verses: John 5:18, John 14:28, John 17:5, 1 Cor 15:24
Relevance: Central to the entire study. The Father-Son relationship is the framework within which subordination language operates.