Yohanes 1:34
Konteks1:34 I have both seen and testified that this man is the Chosen One of God.” 1
Yohanes 1:49
Konteks1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 2 of Israel!” 3
Yohanes 10:30
Konteks10:30 The Father and I 4 are one.” 5
Yohanes 10:36
Konteks10:36 do you say about the one whom the Father set apart 6 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?
Yohanes 19:7
Konteks19:7 The Jewish leaders 7 replied, 8 “We have a law, 9 and according to our law he ought to die, because he claimed to be the Son of God!” 10
[1:34] 1 tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì66,75 A B C L Θ Ψ 0233vid Ë1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest
[1:49] 2 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 3 sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
[10:30] 4 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 5 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[19:7] 7 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
[19:7] 8 tn Grk “answered him.”
[19:7] 9 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 10 tn Grk “because he made himself out to be the Son of God.”