Word Studies¶
Question¶
When Jesus says 'Why do you call me good? No one is good except God alone' (Mark 10:18) and 'I ascend to my Father and your Father, to my God and your God' (John 20:17), is he denying his own deity?
G18 — agathos¶
Source: D:/bible/bible-studies/word-studies/G18-agathos.md
Occurrences: 102
Primary adjective meaning 'good' in the intrinsic, moral sense. G18 occurs 102 times in the NT. Distinguished from kalos (G2570, outwardly admirable) and chrestos (G5543, kind/useful). Agathos describes inherent moral goodness — what IS good, not merely what looks good. In Mark 10:18, Jesus elevates agathos to its absolute, divine sense: no one possesses intrinsic goodness except God alone. Yet agathos is also used of humans in a relative sense (Acts 11:24: Barnabas 'a good man'; Luke 23:50: Joseph 'a good man'). The distinction is between derived/relative goodness (humans) and essential/absolute goodness (God). The LXX maps H2896 (towb) to G18 with the highest PMI score (5.17), connecting the OT 'none that doeth good' (Psalm 14:1) to the NT goodness question.
Semantic categories: intrinsic moral goodness (divine), moral character of persons (relative), good works and conduct, good gifts and blessings, the good as moral standard
Key verses: Mark 10:18, Luke 18:19, Matt 19:17, Acts 11:24, Luke 23:50, Rom 5:7, James 1:17
Relevance: Core word in Mark 10:18. The relative vs. absolute distinction is the key to interpreting Jesus' question: humans can be called agathos relatively, but only God is agathos absolutely. If Jesus never denies being agathos, and only God is absolutely agathos, the question becomes an implicit identity claim.
G2316 — theos¶
Source: D:/bible/bible-studies/word-studies/G2316-theos.md
Occurrences: 1343
The primary word for God in the NT. G2316 occurs 1,343 times across all 27 NT books. Used for the supreme deity (93.9% translated 'God'), and rarely for pagan deities. Central to both crux texts: 'no one is good except God (theos) alone' (Mark 10:18) and 'my God (theon mou) and your God' (John 20:17). Thomas's confession uses ho Theos mou (John 20:28). Hebrews 1:8-9 applies theos to the Son while preserving 'ho Theos sou' (your God) for the Father — the two-theos pattern paralleling the Hebrew two-elohim pattern in Psalm 45:6-7.
Semantic categories: supreme deity, divine attributes, Father-designation, applied to Christ
Key verses: Mark 10:18, John 20:17, John 20:28, Heb 1:8, John 1:1, 1 John 5:20
Relevance: The word theos appears in every major text in this study. The question is whether theos applied to God-the-Father in Mark 10:18 ('God alone') excludes the Son — or whether the NT evidence (John 1:1, 20:28, Heb 1:8, 1 John 5:20) shows theos applied to both Father and Son.
G2962 — kyrios¶
Source: D:/bible/bible-studies/word-studies/G2962-kyrios.md
Occurrences: 748
Supreme in authority; Lord, master. G2962 occurs 748 times across 687 unique verses. In the LXX, kyrios is the standard rendering for YHWH and Adonai. Thomas combines kyrios and theos: 'ho Kyrios mou kai ho Theos mou' (John 20:28). In 1 Cor 8:6, the Shema is distributed: 'one God (theos), the Father' and 'one Lord (kyrios), Jesus Christ' — placing Jesus within the Shema structure as kyrios.
Semantic categories: divine title (YHWH equivalent), messianic title, human authority/master
Key verses: John 20:28, 1 Cor 8:6, Phil 2:11, Rom 10:13
Relevance: Thomas's 'my Lord and my God' combines both primary divine titles (kyrios + theos) in direct address to Jesus. The kyrios-YHWH connection in the LXX makes this a YHWH confession.
G1520 — heis¶
Source: D:/bible/bible-studies/word-studies/G1520-heîs.md
Occurrences: 353
Primary numeral 'one.' G1520 occurs 353 times. In Mark 10:18, 'heis ho Theos' (one, God) expresses the uniqueness of God as the sole possessor of absolute goodness. The identical phrase 'ei me heis ho Theos' appears in Mark 2:7 (who can forgive sins except one, God?) — a deliberate Markan literary connection verified by Greek parsing.
Semantic categories: numerical one, exclusivity/uniqueness, Shema monotheistic formula
Key verses: Mark 10:18, Mark 2:7, Mark 12:29, 1 Cor 8:6
Relevance: The heis in 'ei me heis ho Theos' is the linchpin of the Mark 2:7 / 10:18 parallel. The identical construction in both passages creates the Markan literary device linking divine goodness to divine forgiveness.
G3441 — monos¶
Source: D:/bible/bible-studies/word-studies/G3441-mónos.md
Occurrences: 47
Adjective meaning 'alone, only.' G3441 occurs 47 times. The trin-03 study established that monos functions doxologically — praising divine uniqueness against false gods, not cataloguing who is excluded from deity. If monos in 'only true God' (John 17:3) does not exclude the Son (per trin-03 finding), then 'God alone' (Mark 10:18) need not exclude the Son either.
Semantic categories: physical isolation/solitude, exclusivity/restriction
Key verses: Matt 4:10, John 5:44, John 17:3, 1 Tim 1:17, 1 Tim 6:15-16
Relevance: The monos/heis exclusivity pattern in 'God alone is good' parallels 'the only true God' from trin-03. The prior study's finding that monos functions doxologically (against false gods) rather than intra-Trinitarian applies directly to Mark 10:18.
G4352 — proskyneo¶
Source: D:/bible/bible-studies/word-studies/G4352-proskyneo.md
Occurrences: 65
To worship, prostrate oneself in homage. G4352 occurs 65 times (54 unique verses). Revelation dominates (22 occurrences, 41% of total). The worship-acceptance/refusal pattern is decisive: Peter refuses (Acts 10:25-26), Paul and Barnabas refuse (Acts 14:14-15), angels refuse twice (Rev 19:10, 22:8-9) — all redirect to God. Jesus consistently accepts worship: Thomas (John 20:28), disciples on the water (Matt 14:33), post-resurrection (Matt 28:9,17), and Heb 1:6 commands angels to worship the Son.
Semantic categories: worship of God/Christ, worship refused by creatures, false worship (idolatry)
Key verses: Matt 4:10, Matt 14:33, Matt 28:9, John 20:28, Acts 10:25-26, Rev 19:10, Rev 22:8-9, Heb 1:6
Relevance: The worship pattern is the behavioral test of the theological question. If 'no one is good except God alone' means Jesus is not God, then his acceptance of worship is blasphemous. The consistent worship-acceptance demonstrates he stands on God's side.
H430 — elohiym¶
Source: D:/bible/bible-studies/word-studies/H430-elohiym.md
Occurrences: 2689
Plural of H433; the primary Hebrew word for God. H430 occurs 2,689 times. Morphologically plural (-im ending) but grammatically singular when referring to the true God (singular verb agreement in ~90% of cases). In Psalm 45:6-7, elohiym is used for BOTH the addressed king ('Thy throne, O God') AND the anointing God ('God, thy God') — the two-elohim pattern that Hebrews 1:8-9 applies to the Father-Son relationship.
Semantic categories: the true God (Israel's God), pagan deities, angels/heavenly beings, human judges/magistrates
Key verses: Gen 1:1, Psalm 45:6-7, Psalm 82:6, Exo 7:1
Relevance: The two-elohim pattern in Psalm 45:6-7 provides the OT foundation for understanding how one can be called 'God' while also having 'God, your God' — directly parallel to John 20:17 where Jesus is God while saying 'my God.'
H410 — el¶
Source: D:/bible/bible-studies/word-studies/H410-el.md
Occurrences: 271
Shortened form meaning 'God' or 'mighty one.' H410 occurs 271 times. Used in the 'my God' cry at Psalm 22:1 (eli, eli — el + first-person possessive suffix), quoted by Jesus at the cross (Matt 27:46). Also appears in compound divine titles: El Shaddai, El Elyon, El Olam. Concentrated in poetic/archaic texts (Job, Psalms, Isaiah). The Psalm 22 'eli' connects the cross cry to John 20:17's 'my God' — both are incarnational expressions.
Semantic categories: God of the patriarchs, compound divine titles, divine attributes (power), poetic address
Key verses: Gen 14:18, Psalm 22:1, Isa 9:6, Isa 44:6
Relevance: The Hebrew 'eli' (my God) in Psalm 22:1 is the direct background for Jesus' cross cry and the 'my God' language of John 20:17. In Psalm 22, 'my God' coexists with the trajectory toward universal worship (vv.27-28).
G305 — anabaino¶
Source: D:/bible/bible-studies/word-studies/G305-anabaínō.md
Occurrences: 86
To go up, ascend. G305 occurs 86 times. John uses it 21 times (highest concentration of any book). In John 20:17, Jesus says 'Anabaino pros ton Patera mou' (I ascend to my Father) using the present tense, indicating in-process or imminent ascension. The Christological ascension category (John 3:13, 6:62, 20:17) is the theologically richest. John 3:13 claims 'no man hath ascended up to heaven, but he that came down from heaven' — making the ascension a claim to heavenly origin.
Semantic categories: physical ascent to Jerusalem, Christological ascension, apocalyptic ascent, natural growth
Key verses: John 3:13, John 6:62, John 20:17, Eph 4:8-10
Relevance: The ascension language in John 20:17 frames the 'my God' statement within a context of return to heavenly glory. The one who says 'my God' is the same one who 'ascends' — implying he came FROM the Father's presence and is returning to it.
G3962 — pater¶
Source: D:/bible/bible-studies/word-studies/G3962-patḗr.md
Occurrences: 419
Father. G3962 occurs 419 times. John's Gospel has by far the highest concentration (138 occurrences, 15.7 per 100 verses). Jesus' distinctive 'my Father' (ho pater mou) is categorically different from the disciples' 'our Father.' In John 20:17, the deliberate separation 'my Father and your Father' maintains this distinction even post-resurrection. The Jewish reaction in John 5:18 shows this language was understood as 'making himself equal with God.' The possessive mou (my) co-occurs with pater in 84 verses, outnumbering hemon (our) at 62.
Semantic categories: biological father, forefathers/ancestors, God as Father of Jesus, God as Father of believers
Key verses: John 5:17-18, John 10:30, John 14:9, John 20:17, Matt 11:27
Relevance: The 'my Father and your Father' distinction in John 20:17 preserves Jesus' unique filial relationship while granting disciples participation. 'My God' language parallels 'my Father' language — both express the incarnational relationship without negating deity.
G859 — aphesis¶
Source: D:/bible/bible-studies/word-studies/G859-aphesis.md
Occurrences: 17
Forgiveness, remission, release. G859 occurs 17 times. From G863 aphiemi (to send away, forgive). The noun captures the completed act of release/forgiveness. In Mark 2:7, the scribes challenge: 'Who can forgive sins (aphienai hamartias) but God alone (ei me heis ho theos)?' — using the verb form G863. This challenge contains the identical exclusivity formula as Mark 10:18, linking divine forgiveness to divine goodness.
Semantic categories: forgiveness of sins, redemption through blood, release/liberty (Jubilee)
Key verses: Mark 1:4, Acts 2:38, Eph 1:7, Heb 10:18
Relevance: The verb root G863 (aphiemi) appears in the Mark 2:7 challenge that shares the 'ei me heis ho theos' construction with Mark 10:18. This lexical connection between divine forgiveness and divine goodness strengthens the case that Mark 10:18 is an implicit deity claim.
G2570 — kalos¶
Source: D:/bible/bible-studies/word-studies/G2570-kalos.md
Occurrences: 102
Beautiful, good, noble, admirable. G2570 occurs 102 times (same count as agathos G18). Kalos emphasizes outward excellence and fitness — what looks/appears good. Distinguished from agathos which emphasizes intrinsic moral goodness. The rich ruler uses agathos (not kalos) to address Jesus, elevating the question from 'admirable teacher' to 'intrinsically good teacher' — which Jesus then connects to God's exclusive attribute.
Semantic categories: aesthetic excellence, moral goodness (outward), quality/fitness
Key verses: Matt 3:10, Matt 13:24, John 10:11, 1 Tim 4:6
Relevance: The agathos/kalos distinction clarifies Mark 10:18. The ruler's use of agathos (intrinsic goodness) rather than kalos (admirable/noble) triggers Jesus' response about divine goodness. Had the ruler used kalos ('Good Teacher' in the admirable sense), the theological question would not arise.
G4413 — protos¶
Source: D:/bible/bible-studies/word-studies/G4413-protos.md
Occurrences: 105
First — foremost in time, place, or importance. G4413 occurs 105 times. Christ claims 'protos kai eschatos' (First and Last) in Rev 1:17 and 22:13, directly echoing YHWH's self-designation in Isaiah 44:6. The same glorified Christ who holds this YHWH title uses 'my God' four times in Rev 3:12.
Semantic categories: ordinal sequence, temporal priority, rank/primacy, divine title (First and Last)
Key verses: Rev 1:17, Rev 22:13, Isa 44:6
Relevance: The 'First and Last' YHWH title claimed by Christ is decisive evidence that 'my God' language does not negate deity. The same speaker holds both.
G746 — arche¶
Source: D:/bible/bible-studies/word-studies/G746-arche.md
Occurrences: 58
Beginning, origin, first cause, ruler. Used in Rev 22:13 stacked with protos/eschatos and Alpha/Omega. The trin-01 study established that arche in Rev 3:14 functions within Revelation's Alpha-Omega framework as a divine title of eternal completeness, not createdness.
Semantic categories: beginning/origin, divine title, ruling authority
Key verses: Rev 3:14, Rev 22:13, John 1:1, Col 1:18
Relevance: Part of the triple divine-title stacking in Rev 22:13 (Alpha/Omega + Beginning/End + First/Last) that coexists with 'my God' language in Rev 3:12.
G4416 — prototokos¶
Source: D:/bible/bible-studies/word-studies/G4416-prototokos.md
Occurrences: 9
Firstborn — preeminence title. The trin-01 study established that prototokos functions as a rank/preeminence title, not a birth-order indicator. Heb 1:6 applies prototokos to the Son while commanding angel-worship of him.
Semantic categories: preeminence title, rank
Key verses: Col 1:15, Heb 1:6, Rev 1:5
Relevance: Heb 1:6 calls the Son 'firstborn' and commands worship — demonstrating that even titles appearing to diminish Jesus are preeminence claims, not subordination indicators.
H2896 — towb¶
Source: D:/bible/bible-studies/word-studies/H2896-ṭôwb.md
Occurrences: 596
Hebrew adjective/noun meaning 'good' in the widest sense. H2896 occurs 596 times. The OT background for NT agathos (G18) — LXX maps H2896 to G18 with PMI 5.17 (highest score). The 'ontological goodness' category identifies towb as a divine attribute: 'The LORD is good' (Psalm 100:5, 34:8, 86:5, 145:9). The 'moral goodness' category includes the depravity verdict: 'ein oseh-towb' (there is none doing good) in Psalm 14:1. The creation goodness category ('God saw that it was towb') establishes that goodness is defined by conformity to God's character.
Semantic categories: ontological goodness (God's nature), creation goodness, moral goodness, practical goodness, comparative goodness, covenant goodness
Key verses: Psalm 100:5, Psalm 34:8, Psalm 14:1, Gen 1:31, Psalm 86:5
Relevance: The OT towb provides the semantic background for Mark 10:18. God's goodness is ontological (part of his nature), while human 'goodness' is derivative and relative. Jesus' question connects to this OT tradition: only God possesses towb/agathos in the absolute, ontological sense.
G19 — agathosyne¶
Occurrences: 4
Abstract noun 'goodness' — the quality/virtue of being agathos. G19 occurs 4 times. Part of the fruit of the Spirit (Gal 5:22). Derived from the same root as G18 agathos. Represents the substantive quality that agathos describes adjectivally.
Semantic categories: divine attribute, fruit of the Spirit
Key verses: Rom 15:14, Gal 5:22, Eph 5:9, 2 Thess 1:11
Relevance: The noun form of the 'goodness' concept. Its inclusion as a fruit of the Spirit (Gal 5:22) shows that derived goodness is possible for believers through the Spirit, while absolute goodness remains God's attribute.
G5544 — chrestotes¶
Occurrences: 10
Goodness, kindness, gentleness. G5544 occurs 10 times. Used in Romans 3:12 ('there is none that doeth good' — ou poioun chrestoteta). Distinguished from agathos (G18): chrestotes emphasizes the effect or expression of goodness (kindness), while agathos emphasizes essential nature. Romans 11:22 pairs chrestotes with apotomia (severity) as attributes of God.
Semantic categories: divine kindness, moral goodness (active expression)
Key verses: Rom 3:12, Rom 11:22, Eph 2:7, Titus 3:4
Relevance: Romans 3:12 uses chrestotes (not agathos) for 'none that doeth good,' while Mark 10:18 uses agathos. The vocabulary distinction shows Paul and Jesus are approaching the same truth (universal lack of goodness) from different angles: chrestotes for active expression, agathos for essential nature.
G4100 — pisteuo¶
Source: D:/bible/bible-studies/word-studies/G4100-pisteuo.md
Occurrences: 264
To believe, trust, have faith. Used in John 20:29 ('thou hast believed') and the purpose statement John 20:31 ('that ye might believe that Jesus is the Christ, the Son of God'). Thomas's confession 'my Lord and my God' is characterized as pistis — belief — and Jesus pronounces a blessing on it.
Semantic categories: saving faith, trust, conviction
Key verses: John 20:29, John 20:31
Relevance: Jesus characterizes Thomas's deity confession as 'belief' and blesses it. The purpose statement frames the entire Gospel as aimed at producing this belief. This makes Thomas's 'my God' the model of correct Christological faith.
G1343 — dikaiosyne¶
Source: D:/bible/bible-studies/word-studies/G1343-dikaiosyne.md
Occurrences: 92
Righteousness. Used in Romans 3:10 ('there is none righteous') which parallels 'none good' in establishing universal depravity. Also in Heb 1:9 where the Son 'loved righteousness and hated iniquity' — the Father's stated reason for anointing the Son above his fellows.
Semantic categories: divine attribute, imputed righteousness, moral conduct
Key verses: Rom 3:10, Heb 1:9, 2 Cor 5:21
Relevance: The 'none righteous' (Rom 3:10) parallels 'none good' (Psalm 14:1/Mark 10:18). Christ's perfect righteousness (Heb 1:9) places him on God's side of both divides.
G4982 — sozo¶
Source: D:/bible/bible-studies/word-studies/G4982-sozo.md
Occurrences: 120
To save, deliver, preserve. The rich ruler's question concerns eternal life — salvation. Jesus redirects from human effort ('what shall I do?') to divine identity ('why do you call me good?'). The salvation context means the goodness question is not academic but soteriological.
Semantic categories: salvation, physical healing, deliverance
Key verses: Mark 10:26, John 20:31
Relevance: The salvation context of Mark 10:17 ('inherit eternal life') makes Jesus' goodness question soteriologically significant. The one who defines the path to eternal life is exercising a divine prerogative.
G4314 — pros¶
Source: D:/bible/bible-studies/word-studies/G4314-pros.md
Occurrences: 715
Preposition meaning 'toward, with, to.' In John 1:1, 'ho Logos en pros ton Theon' (the Word was with [pros] God) indicates face-to-face personal relationship. In John 20:17, 'Anabaino pros ton Patera mou' (I ascend toward my Father) uses pros for the direction of ascension. The same preposition describing eternal communion (1:1) describes the post-resurrection return (20:17).
Semantic categories: direction/movement, relationship/communion, purpose
Key verses: John 1:1, John 20:17
Relevance: The pros connection between John 1:1 and 20:17 strengthens the inclusio: the Word who was 'pros ton Theon' from eternity now ascends 'pros ton Patera mou' — returning to the eternal relationship.