Word Studies¶
Question¶
How do the New Testament writers reconcile strict Old Testament monotheism ('YHWH alone is God') with attributing divine titles, worship, creation, and judgment to Jesus Christ? What does 'one God' mean in light of the NT's Christological claims? (Capstone synthesis of trin-01 through trin-07.)
G2316 — theos¶
Source: D:/bible/bible-studies/word-studies/G2316-theos.md
Occurrences: 1343
Central deity term. Applied to the Father as the primary referent but also to Christ in key passages: John 1:1c (qualitative), John 20:28 (Thomas's confession), Titus 2:13 (Granville Sharp), 2 Pet 1:1 (Granville Sharp), Rom 9:5 (doxology), Heb 1:8 (Father addresses Son as 'O God'). The distribution shows theos is not exclusively the Father's title but describes the shared divine nature.
Semantic categories: deity/divine being, the one true God, qualitative divine nature
Key verses: John 1:1, John 20:28, Titus 2:13, Heb 1:8, Rom 9:5
Relevance: The central term for this study — the question is whether theos can be predicated of Christ without violating monotheism. The NT data shows it can, through qualitative predication (John 1:1c), vocative address (Heb 1:8), and Granville Sharp constructions (Titus 2:13, 2 Pet 1:1).
G2962 — kyrios¶
Source: D:/bible/bible-studies/word-studies/G2962-kyrios.md
Occurrences: 748
Lord — derives from YHWH through the LXX translation of the divine name. Applied to Christ by all major NT authors. The YHWH-title transfer system (Joel 2:32→Rom 10:13, Isa 45:23→Phil 2:10-11, Psa 102:25→Heb 1:10) demonstrates that kyrios as applied to Christ carries YHWH-force, not merely the 'lord/master' sense from Psa 110:1's adon.
Semantic categories: divine name (YHWH derivative), sovereign authority, master/owner
Key verses: 1 Cor 8:6, Phil 2:11, Rom 10:9-13, Acts 2:36
Relevance: The primary vehicle for transferring YHWH's identity to Christ. Paul's use of kyrios for both YHWH quotations and Christ-confessions demonstrates intentional identification.
G1520 — heis¶
Source: D:/bible/bible-studies/word-studies/G1520-heîs.md
Occurrences: 353
One — used in the Shema reformulation (1 Cor 8:6: 'one God...one Lord') and in John 10:30 (hen, neuter = 'one thing/essence'). The masculine/neuter distinction is critical: masculine heis = one person, neuter hen = one essence. John 10:30's neuter hen asserts essential unity while the plural esmen preserves personal distinction.
Semantic categories: numerical oneness, essential unity (neuter), personal identity (masculine)
Key verses: 1 Cor 8:6, John 10:30, Deut 6:4
Relevance: The word that connects OT monotheism (Deut 6:4 echad → heis) with NT Christology (1 Cor 8:6 distributes heis between Father and Christ; John 10:30 uses neuter hen for essential unity).
G3441 — monos¶
Source: D:/bible/bible-studies/word-studies/G3441-mónos.md
Occurrences: 47
Only/alone — appears in key doxologies (John 17:3 'the only true God,' 1 Tim 1:17 'the only wise God,' 1 Tim 6:15-16 'the only Sovereign,' Jude 1:25 'the only wise God our Savior'). The reductio argument: if monos absolutely excludes Christ, he lacks wisdom, immortality, sovereignty, and savior-status — all contradicted by other NT texts.
Semantic categories: exclusivity, uniqueness, solitary
Key verses: John 17:3, 1 Tim 1:17, 1 Tim 6:15-16, Jude 1:25
Relevance: Central to the 'only true God' question. The reductio demonstrates monos affirms the Father's unique deity without functioning as absolute Christological exclusion.
G3056 — logos¶
Source: D:/bible/bible-studies/word-studies/G3056-logos.md
Occurrences: 329
Word — in John's prologue, the eternal Logos who was with God, was God, and became flesh. The Logos concept connects to OT Wisdom Christology (Prov 8:22-31) and the creative Word of Genesis 1 ('God said'). The Logos is the agent of all creation (John 1:3) and the revealer of God (John 1:18).
Semantic categories: divine Word/Logos, creative agent, revelatory agent
Key verses: John 1:1, John 1:14, 1 John 1:1, Rev 19:13
Relevance: The Johannine framework for understanding how the eternal divine Word became incarnate while remaining God. The en/egeneto verb distinction places the Logos on the uncreated side.
G1510 — eimi¶
Source: D:/bible/bible-studies/word-studies/G1510-eimi.md
Occurrences: 155
I am / to be — the verb of continuous existence. Critical in John 1:1 (en = 'was,' imperfect continuous) vs. 1:3 (egeneto = 'became,' aorist punctiliar). In the absolute ego eimi sayings (John 8:24, 8:28, 8:58, 13:19, 18:5), Jesus adopts the LXX YHWH-identification formula from Exod 3:14 and the Isaianic ani hu cluster.
Semantic categories: continuous existence, divine self-identification (absolute ego eimi), copula
Key verses: John 1:1, John 8:58, Exod 3:14 (LXX)
Relevance: The verb that distinguishes the uncreated Logos (en, continuous) from the created order (egeneto, punctiliar), and the verb Jesus uses for his absolute I AM claims.
G1096 — ginomai¶
Source: D:/bible/bible-studies/word-studies/G1096-ginomai.md
Occurrences: 702
Become/come into being — the creation verb in John 1:3 (panta di autou egeneto) and the inception verb in John 8:58 (prin Abraam genesthai). The contrast between eimi (continuous being) and ginomai (becoming/inception) establishes the uncreated/created divide.
Semantic categories: inception/becoming, creation event, change of state
Key verses: John 1:3, John 1:14, John 8:58
Relevance: The contrast partner to eimi — everything created 'became' (egeneto/ginomai), while the Logos 'was' (en/eimi). John 8:58's tense asymmetry (genesthai aorist vs. eimi present) makes the deity claim grammatically explicit.
G3444 — morphe¶
Source: D:/bible/bible-studies/word-studies/G3444-morphe.md
Occurrences: 3
Form — denotes essential nature, not mere appearance. In Phil 2:6 (morphē theou = 'form of God'), it describes Christ's pre-incarnate essential deity. In Phil 2:7 (morphēn doulou = 'form of a servant'), it describes his incarnate essential servanthood. The parallel usage shows morphe = essential nature in both directions.
Semantic categories: essential nature/form, ontological reality
Key verses: Phil 2:6, Phil 2:7
Relevance: The term that establishes Christ's pre-incarnate deity in the kenosis hymn. Morphe theou = possessing the essential nature of God.
G725 — harpagmos¶
Source: D:/bible/bible-studies/word-studies/G725-harpagmos.md
Occurrences: 1
Grasping/robbery — hapax in Phil 2:6. The res rapta reading (a thing already possessed, not exploited for self-advantage) is now the dominant scholarly position. Christ already possessed equality with God but did not exploit it — he chose self-emptying instead.
Semantic categories: exploitation, grasping, advantage
Key verses: Phil 2:6
Relevance: Determines whether Phil 2:6 claims Christ already had equality with God (res rapta) or was grasping for it (res rapienda). The res rapta reading supports pre-incarnate deity.
G2758 — kenoo¶
Source: D:/bible/bible-studies/word-studies/G2758-kenóō.md
Occurrences: 7
Empty/pour out — in Phil 2:7, Christ 'emptied himself.' The self-emptying is of divine prerogatives (the exercise of divine rights), not of divine nature. He did not cease being God but voluntarily restrained the exercise of deity during the incarnation.
Semantic categories: self-emptying, voluntary restraint, incarnational humility
Key verses: Phil 2:7
Relevance: Defines the mechanism of incarnation: voluntary restraint of divine prerogatives, not subtraction of divine nature.
G5481 — charakter¶
Source: D:/bible/bible-studies/word-studies/G5481-charaktēr.md
Occurrences: 1
Exact imprint/representation — hapax in Heb 1:3. Originally the impression made by a stamping tool (coin, seal). Combined with hypostasis ('substance'), it asserts the Son is the exact reproduction of God's very being, not merely similar.
Semantic categories: exact reproduction, identical imprint, ontological identity
Key verses: Heb 1:3
Relevance: The strongest single term for ontological identity between Father and Son. An exact imprint shares the nature of its source — the Son is not merely like God but reproduces God's substance exactly.
G4352 — proskyneo¶
Source: D:/bible/bible-studies/word-studies/G4352-proskyneo.md
Occurrences: 65
Worship — the act of prostration/reverence. Biblical pattern: righteous creatures refuse proskyneo (Acts 10:25-26, 14:11-15, Rev 19:10, 22:8-9); Christ consistently accepts it (Matt 14:33, 28:9, 28:17, John 9:38, Heb 1:6, Rev 5:8-14). Zero exceptions on either side. The accept/refuse binary is structurally decisive for the creator-creature boundary.
Semantic categories: divine worship, prostration, creature refusal pattern
Key verses: Heb 1:6, Rev 5:8-14, Rev 19:10, Rev 22:8-9, Matt 14:33
Relevance: The behavioral evidence for Christ's deity. The consistent accept/refuse pattern places Christ on the divine side of the creator-creature boundary without exception.
G2470 — isos¶
Source: D:/bible/bible-studies/word-studies/G2470-ísos.md
Occurrences: 7
Equal — in Phil 2:6, Christ possessed 'equality with God' (isa theō). The neuter plural isa denotes equality in multiple respects, not merely one dimension.
Semantic categories: equality, equivalent status
Key verses: Phil 2:6, John 5:18
Relevance: Confirms Phil 2:6 claims full equality with God, not partial similarity.
G5207 — huios¶
Source: D:/bible/bible-studies/word-studies/G5207-huios.md
Occurrences: 382
Son — the primary relational title for Christ's relationship to the Father. 'Son of God' in Jewish context implies shared nature with God (John 5:18: 'making himself equal with God'), not mere adoption or representation.
Semantic categories: divine sonship, shared nature, relational title
Key verses: John 5:18, Heb 1:2-3, Matt 16:16
Relevance: The relational framework that preserves personal distinction within shared divine identity.
G746 — arche¶
Source: D:/bible/bible-studies/word-studies/G746-arche.md
Occurrences: 58
Beginning/origin/rule — in Rev 3:14 ('the beginning of the creation of God'), arche functions as a divine title of origination within Revelation's Alpha-Omega framework, not as a marker of createdness.
Semantic categories: origin/source, ruler/first-principle, beginning
Key verses: Rev 3:14, John 1:1, Col 1:18
Relevance: Prior study trin-01 established arche as sovereignty/origination title, not createdness marker.
G1391 — doxa¶
Source: D:/bible/bible-studies/word-studies/G1391-doxa.md
Occurrences: 168
Glory — the visible manifestation of God's presence. Isa 42:8 declares YHWH won't share glory with 'another.' Yet John 17:5 records Christ requesting the glory he had with the Father before creation. The resolution: Christ is not 'another' but shares the divine identity.
Semantic categories: divine radiance, YHWH's manifest presence, shared glory
Key verses: John 17:5, Heb 1:3, Rev 5:12-13, Isa 42:8
Relevance: Glory-sharing between Father and Son either violates Isa 42:8 or demonstrates Christ is within YHWH's identity.
G1223 — dia¶
Source: D:/bible/bible-studies/word-studies/G1223-diá.md
Occurrences: 662
Through — preposition with genitive. In 1 Cor 8:6, Christ is 'through whom' (di hou) all things exist. Perriman argues dia marks instrumental agency (inferior to ek/source). But Rom 11:36 applies both ek and dia to the Father, collapsing the hierarchy.
Semantic categories: agency/instrumentality, mediation
Key verses: 1 Cor 8:6, Rom 11:36, Heb 1:2
Relevance: The preposition at the center of Perriman's delegation argument. Rom 11:36 refutes the claim that dia necessarily marks ontological inferiority to ek.
G1537 — ek¶
Source: D:/bible/bible-studies/word-studies/G1537-ek.md
Occurrences: 901
From/out of — preposition. In 1 Cor 8:6, all things are 'from' (ek) the Father. Perriman reads ek as marking ultimate source/superiority. But Rom 11:36 uses both ek and dia of the Father, showing these prepositions describe functional roles, not ontological hierarchy.
Semantic categories: source/origin, derivation
Key verses: 1 Cor 8:6, Rom 11:36
Relevance: Partner to dia in the Shema reformulation. The ek/dia pair in 1 Cor 8:6 distributes creative roles between Father and Son without establishing hierarchy.
G228 — alethinos¶
Source: D:/bible/bible-studies/word-studies/G228-alethinos.md
Occurrences: 27
True/genuine — in John 17:3, the Father is 'the only true God' (ton monon alēthinon theon). In 1 John 5:20, the referent of 'the true God' is debated (Christ or Father). Alethinos denotes genuine/authentic reality as opposed to imitations.
Semantic categories: genuine/authentic, real (vs. counterfeit)
Key verses: John 17:3, 1 John 5:20, Rev 3:7
Relevance: Qualifies 'God' in the key monotheistic texts. The 'true God' is YHWH as opposed to false gods — not as opposed to Christ.
G3686 — onoma¶
Source: D:/bible/bible-studies/word-studies/G3686-onoma.md
Occurrences: 228
Name — in Matt 28:19, the singular onoma ('name,' not onomata 'names') governs three persons: Father, Son, Holy Spirit. In Phil 2:9, Christ receives 'the name above every name' — which in Jewish theology is YHWH. In Acts, believers are defined by 'calling on the name of Jesus' (Joel 2:32 language).
Semantic categories: divine name, shared identity, invocation
Key verses: Matt 28:19, Phil 2:9, Acts 2:21
Relevance: The singular name for three persons implies shared divine identity. The 'name above every name' given to Christ is YHWH itself.
G5293 — hupotasso¶
Source: D:/bible/bible-studies/word-studies/G5293-hupotasso.md
Occurrences: 49
Subject/subordinate — in 1 Cor 15:28, the future passive hupotagēsetai marks a CHANGE of state: the Son 'will be subjected.' The hotan...tote construction = conditional temporal sequence. This describes mediatorial mission completion, not permanent ontological subordination.
Semantic categories: subordination, mission completion, voluntary subjection
Key verses: 1 Cor 15:28, Phil 3:21, Eph 1:22
Relevance: Central to the strongest counter-argument (Perriman). The future passive tense indicates the subjection is a future change, not an eternal state.
G4416 — prototokos¶
Source: D:/bible/bible-studies/word-studies/G4416-prototokos.md
Occurrences: 9
Firstborn — sovereignty title, not chronological birth order. Psa 89:27 applies 'firstborn' to David (youngest son = highest king). Col 1:15's causal hoti clause explains: 'firstborn of creation BECAUSE by him all things were created.'
Semantic categories: sovereign preeminence, highest rank, inheritance rights
Key verses: Col 1:15, Heb 1:6, Rom 8:29
Relevance: Prior study trin-01 established this is a sovereignty title. Critical for rebutting the 'first created being' misreading.
G2320 — theotes¶
Source: D:/bible/bible-studies/word-studies/G2320-theotes.md
Occurrences: 1
Deity/Godhood — hapax in Col 2:9. Denotes the essence/being of deity itself, distinguished from theiotes (G2305, Rom 1:20) which denotes divine quality/attributes. Theotes (from theos, 'God') = the state of being God. Theiotes (from theios, 'divine') = the quality of being like God. Paul chose the stronger term to assert essential deity, not mere divine qualities.
Semantic categories: essential deity, Godhood/being of God
Key verses: Col 2:9
Relevance: Paul's strongest single-word assertion of Christ's essential deity. The theotes/theiotes distinction shows Paul deliberately claims more than divine-like qualities.
G5287 — hupostasis¶
Source: D:/bible/bible-studies/word-studies/G5287-hupostasis.md
Occurrences: 5
Substance/underlying reality — in Heb 1:3, the Son is the charakter ('exact imprint') of God's hupostasis ('underlying reality/substance'). The word means 'that which stands beneath' — the essential being of a thing. Combined with charakter: the Son is the exact reproduction of God's very substance.
Semantic categories: ontological reality, essential being, confident assurance
Key verses: Heb 1:3, Heb 11:1, Heb 3:14
Relevance: Provides the ontological anchor for Heb 1:3's deity claim: the Son reproduces God's underlying substance, not merely his attributes.
G541 — apaugasma¶
Source: D:/bible/bible-studies/word-studies/G541-apaugasma.md
Occurrences: 1
Radiance/brightness — hapax in Heb 1:3. The Son is the apaugasma of God's glory. The active sense (effulgence, radiance streaming outward) is preferred over the passive sense (reflection). Radiance is inseparable from and coeternal with its light source — the imagery implies ontological unity.
Semantic categories: radiance from source, active effulgence, Christological identity
Key verses: Heb 1:3
Relevance: The radiance metaphor implies coeternity and inseparability — as long as the light source exists, its radiance exists. The Son's relationship to the Father's glory is intrinsic, not derived.
G2078 — eschatos¶
Source: D:/bible/bible-studies/word-studies/G2078-éschatos.md
Occurrences: 54
Last — in Rev 1:17, 2:8, 22:13, Christ claims to be 'the First and the Last.' This title directly echoes YHWH's exclusive self-designation in Isa 44:6 and 48:12. The LXX renders the Hebrew acharon (H314) with eschatos. Christ's claim to this title places him within YHWH's exclusive monotheistic identity.
Semantic categories: divine self-designation, eschatological finality, temporal/sequential last
Key verses: Rev 1:17, Rev 2:8, Rev 22:13, Isa 44:6
Relevance: The title-transfer evidence: Isa 44:6's 'First and Last' is an exclusive YHWH claim ('beside me there is no God'). Christ bearing this title demands identification with YHWH.
G4138 — pleroma¶
Source: D:/bible/bible-studies/word-studies/G4138-pleroma.md
Occurrences: 17
Fullness — in Col 1:19 and 2:9, ALL the fullness (pan to plērōma) dwells in Christ. Col 2:9 specifies this as the fullness of theotētos (essential deity). The word denotes totality/completeness — not partial divine attributes but the complete divine nature.
Semantic categories: divine fullness in Christ, completeness/totality, temporal fulfillment
Key verses: Col 1:19, Col 2:9, Eph 1:23, John 1:16
Relevance: Qualifies what dwells in Christ: ALL the fullness of deity, not partial or diluted. Combined with theotētos (essential deity), this is a comprehensive deity claim.
G4990 — soter¶
Source: D:/bible/bible-studies/word-studies/G4990-sōtḗr.md
Occurrences: 24
Savior — applied to both God/Father and to Christ throughout the NT. Isa 45:21-23 declares YHWH alone is Savior. Yet the NT calls Christ Savior (Titus 2:13, 2 Pet 1:1, Phil 3:20). This is another divine identity marker transferred to Christ.
Semantic categories: divine savior, YHWH's exclusive role
Key verses: Titus 2:13, 2 Pet 1:1, Isa 45:21
Relevance: The savior-exclusivity argument: YHWH declares 'beside me there is no Savior' (Isa 43:11), yet Christ is called Savior. Same logic as the First-Last title.
H259 — echad¶
Source: D:/bible/bible-studies/word-studies/H259-echad.md
Occurrences: 980
One — used in the Shema (Deut 6:4). Permits composite unity (Gen 2:24 'one flesh,' Gen 1:5 'one day' = evening + morning). Moses chose echad over yachid (H3173, 'solitary/only') for the Shema — significant because yachid is NEVER applied to YHWH.
Semantic categories: numerical one, composite unity possible, unified entity
Key verses: Deut 6:4, Gen 2:24
Relevance: The OT foundation: the Shema's 'one' permits (without requiring) composite unity. The NT's inclusion of Christ within the divine identity does not violate echad-oneness.
H3173 — yachid¶
Source: D:/bible/bible-studies/word-studies/H3173-yachiyd.md
Occurrences: 12
Only/solitary — denotes absolute, uncompanioned oneness. NEVER applied to YHWH in Scripture. Used of Isaac (Gen 22:2 'only son'), of a lonely person (Psa 25:16), of the soul's isolation (Psa 22:20). Moses' choice of echad over yachid in the Shema is a deliberate omission.
Semantic categories: solitary/uncompanioned, only child, isolated
Key verses: Gen 22:2, Psa 25:16
Relevance: The negative evidence: yachid (absolute solitary oneness) is available in Hebrew but is never used of God. This leaves room for plurality within the divine identity.
H430 — elohim¶
Source: D:/bible/bible-studies/word-studies/H430-elohiym.md
Occurrences: 2689
God — plural form (-im morphology) consistently used with singular verbs when referring to YHWH. The plural form is referentially under-determined (used for the one God, Moses, Samuel's shade, judges, pagan gods). The stronger OT evidence for plurality comes from distinct-agent texts (Angel of YHWH, Gen 19:24 two-YHWH, Psa 45:6-7, Psa 110:1, Isa 48:16).
Semantic categories: deity/divine being, plural form with singular agreement, judges/mighty ones
Key verses: Gen 1:1, Gen 1:26, Psa 45:6-7, Deut 6:4
Relevance: The OT divine name whose plural morphology is consistent with (but does not prove) intra-divine plurality. The NT makes explicit what the OT hints at.
H3068 — yhwh¶
Source: D:/bible/bible-studies/word-studies/H3068-yhwh.md
Occurrences: 6534
YHWH — the covenant divine name. Source of kyrios in the LXX and NT. The YHWH-title transfer system (Isa 45:23→Phil 2:10-11, Joel 2:32→Rom 10:13, Psa 102:25→Heb 1:10, Isa 44:6→Rev 1:17) demonstrates that multiple NT authors identify Christ with YHWH.
Semantic categories: divine name, covenant name, source of kyrios
Key verses: Exod 3:14-15, Isa 44:6, Isa 45:5-6
Relevance: The ultimate referent: the question is whether Christ shares YHWH's identity. The YHWH-title transfer system across four independent NT authors (Paul, Hebrews author, John, Peter) demonstrates he does.
H136 — adonai¶
Source: D:/bible/bible-studies/word-studies/H136-adonai.md
Occurrences: 446
Lord — the spoken substitute for YHWH, also used as a title of respect. In Psa 110:1, YHWH speaks to David's 'Lord' (adon, H113, not adonai) — a distinct figure whom David recognizes as his Lord.
Semantic categories: lord/master, divine title, YHWH substitute
Key verses: Psa 110:1
Relevance: Background for the kyrios identification of Christ. Perriman argues kyrios derives from Psa 110:1's adon, not YHWH. But the YHWH-title transfers prove kyrios carries YHWH-force.
H410 — el¶
Source: D:/bible/bible-studies/word-studies/H410-el.md
Occurrences: 271
God/mighty one — used in the compound El Gibbor ('Mighty God') in Isa 9:6, applied to the messianic child. The same title is used of YHWH in Isa 10:21 and Deut 10:17.
Semantic categories: deity, might/power, divine name
Key verses: Isa 9:6, Isa 10:21
Relevance: The messianic child of Isa 9:6 bears a title (El Gibbor) that is YHWH's own. Another OT indicator of divine Messianic identity.
G2730 — katoikeo¶
Source: D:/bible/bible-studies/word-studies/G2730-katoikeo.md
Occurrences: 48
Dwell/take up permanent residence — in Col 2:9, the fullness of deity 'dwells' (katoikei, present tense) in Christ permanently. Katoikeo denotes permanent settlement, contrasted with paroikeo (temporary sojourn).
Semantic categories: permanent dwelling, settled residence
Key verses: Col 2:9, Col 1:19
Relevance: The present tense of katoikei in Col 2:9 affirms that deity permanently resides in Christ — not a temporary visitation.
G4983 — soma¶
Source: D:/bible/bible-studies/word-studies/G4983-soma.md
Occurrences: 146
Body — in Col 2:9, the fullness of deity dwells in Christ 'bodily' (somatikos). The adverb specifies that the divine fullness inhabits Christ's physical, incarnate form — not merely spiritually or metaphorically.
Semantic categories: physical body, incarnate form
Key verses: Col 2:9
Relevance: Specifies that deity's indwelling is embodied — the incarnation is real, physical, and complete.
G5312 — hupsoo¶
Source: D:/bible/bible-studies/word-studies/G5312-hupsoo.md
Occurrences: 22
Exalt — in Phil 2:9, God 'super-exalted' (hyperupsōsen, hapax compound) Christ. The hyper- prefix intensifies: not merely exalted but exalted to the highest possible degree.
Semantic categories: exaltation, elevation to highest status
Key verses: Phil 2:9, Acts 2:33
Relevance: The exaltation follows the kenosis — it restores and publicly declares the pre-incarnate status that was voluntarily veiled.
G3439 — monogenes¶
Source: D:/bible/bible-studies/word-studies/G3439-monogenḗs.md
Occurrences: 9
Only-begotten/unique-of-its-kind — describes the Son's unique relationship to the Father. John 1:14 and 1:18 use monogenes to describe the Son's exclusive status. The word emphasizes uniqueness rather than mode of origin.
Semantic categories: unique-of-its-kind, only-begotten, exclusive status
Key verses: John 1:14, John 1:18, John 3:16
Relevance: Establishes the Son's unique-of-its-kind relationship to the Father — no other being shares this status.
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 becomes a virtual proper name for Jesus in the NT, combining royal and priestly anointing.
Semantic categories: anointed one, messianic title, proper name
Key verses: Matt 16:16, Acts 2:36
Relevance: The title through which Jesus fulfills OT messianic expectations. The question is whether the Messiah/Christ can be divine — the OT data (Isa 9:6, Psa 45:6-7, Psa 110:1) answers yes.
G2222 — zoe¶
Source: D:/bible/bible-studies/word-studies/G2222-zoe.md
Occurrences: 134
Life — Christ claims to BE life itself (John 14:6, 11:25), to have life 'in himself' (John 5:26), and to give eternal life (John 10:28). This self-existent life-giving capacity is a divine prerogative.
Semantic categories: divine life, eternal life, self-existent life
Key verses: John 1:4, John 5:26, John 11:25, 1 John 5:20
Relevance: Life-giving is a YHWH prerogative (Deut 32:39). Christ's claim to have life 'in himself' (John 5:26) is a self-existence claim — a divine attribute.
G2919 — krino¶
Source: D:/bible/bible-studies/word-studies/G2919-krino.md
Occurrences: 132
Judge — judgment is a divine prerogative. John 5:22 transfers ALL judgment from the Father to the Son. The purpose: 'that all should honor the Son even as they honor the Father' (5:23). Judgment authority is a divine identity marker in Bauckham's framework.
Semantic categories: divine judgment, eschatological authority
Key verses: John 5:22, Acts 17:31, 2 Cor 5:10
Relevance: Another divine prerogative transferred to Christ — one of Bauckham's divine identity markers.
G859 — aphesis¶
Source: D:/bible/bible-studies/word-studies/G859-aphesis.md
Occurrences: 17
Forgiveness/release — Mark 2:7 identifies forgiveness of sins as God's exclusive prerogative ('Who can forgive sins but God alone?'). Jesus exercises this prerogative directly, confirming it with a miracle.
Semantic categories: divine forgiveness, release from sins
Key verses: Mark 2:7, Luke 7:48, Col 1:14
Relevance: Another divine prerogative exercised by Jesus. If only God can forgive sins, and Jesus forgives sins, the deity claim is implicit.
G4151 — pneuma¶
Source: D:/bible/bible-studies/word-studies/G4151-pneuma.md
Occurrences: 385
Spirit — the Holy Spirit is identified with YHWH in three independent passages (Acts 28:25, Heb 3:7, 2 Cor 3:17). The Spirit possesses personal faculties (intellect, emotion, will) and is coordinated with Father and Son in triadic formulas (Matt 28:19, 2 Cor 13:14, 1 Cor 12:4-6).
Semantic categories: Holy Spirit, divine person, YHWH-identification
Key verses: 2 Cor 3:17, Acts 28:25, Matt 28:19
Relevance: Expands the monotheism question from binitarian to trinitarian. Three Spirit-YHWH identifications by three different authors.
G1849 — exousia¶
Source: D:/bible/bible-studies/word-studies/G1849-exousia.md
Occurrences: 103
Authority/power — in Matt 28:18, the risen Christ claims 'all authority in heaven and earth.' This universal sovereignty claim echoes YHWH's exclusive cosmic lordship.
Semantic categories: divine authority, cosmic sovereignty
Key verses: Matt 28:18, John 17:2
Relevance: Post-resurrection authority claim that would be blasphemous for a creature. 'All authority' = total cosmic sovereignty.
G110 — athanasia¶
Source: D:/bible/bible-studies/word-studies/G110-athanasia.md
Occurrences: 3
Immortality — in 1 Tim 6:16, God 'alone has immortality.' If this absolutely excludes Christ, he lacks immortality — contradicted by Rev 1:18 'alive forevermore.' Part of the monos reductio pattern.
Semantic categories: deathlessness, divine attribute
Key verses: 1 Tim 6:16, 1 Cor 15:53-54
Relevance: Key element in the monos+theos reductio: if monos excludes Christ from immortality, the NT contradicts itself.
G4314 — pros¶
Source: D:/bible/bible-studies/word-studies/G4314-pros.md
Occurrences: 715
Toward/with — in John 1:1b, 'the Word was WITH God' (pros ton theon). The preposition pros with the accusative denotes face-to-face relational orientation — not mere proximity but active, directed relationship.
Semantic categories: relational orientation, face-to-face communion
Key verses: John 1:1
Relevance: Establishes relational distinction between the Logos and God (1:1b) while the deity predication (1:1c) establishes shared nature — personal distinction within essential unity.