Discovery BoxJohn 5:18
Context5:18 For this reason the Jewish leaders 1 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
John 8:58-59
Context8:58 Jesus said to them, “I tell you the solemn truth, 2 before Abraham came into existence, 3 I am!” 4 8:59 Then they picked up 5 stones to throw at him, 6 but Jesus hid himself and went out from the temple area. 7
John 10:30-33
Context10:30 The Father and I 8 are one.” 9
10:31 The Jewish leaders 10 picked up rocks again to stone him to death. 10:32 Jesus said to them, 11 “I have shown you many good deeds 12 from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders 13 replied, 14 “We are not going to stone you for a good deed 15 but for blasphemy, 16 because 17 you, a man, are claiming to be God.” 18
John 10:36-38
Context10:36 do you say about the one whom the Father set apart 19 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform 20 the deeds 21 of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, 22 so that you may come to know 23 and understand that I am in the Father and the Father is in me.”
Matthew 26:63-66
Context26:63 But Jesus was silent. The 24 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 25 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 26 of the Power 27 and coming on the clouds of heaven.” 28 26:65 Then the high priest tore his clothes and declared, 29 “He has blasphemed! Why do we still need witnesses? Now 30 you have heard the blasphemy! 26:66 What is your verdict?” 31 They 32 answered, “He is guilty and deserves 33 death.”
Matthew 27:42-43
Context27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 34 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 35 because he said, ‘I am God’s Son’!”
Mark 14:61-64
Context14:61 But he was silent and did not answer. Again the high priest questioned him, 36 “Are you the Christ, 37 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 38 of the Power 39 and coming with the clouds of heaven.” 40 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 41 They all condemned him as deserving death.
Mark 15:39
Context15:39 Now when the centurion, 42 who stood in front of him, saw how he died, 43 he said, “Truly this man was God’s Son!”
Romans 1:4
Context1:4 who was appointed the Son-of-God-in-power 44 according to the Holy Spirit 45 by the resurrection 46 from the dead, Jesus Christ our Lord.
[5:18] 1 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[8:58] 2 tn Grk “Truly, truly, I say to you.”
[8:58] 3 tn Grk “before Abraham was.”
[8:58] 4 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
[8:59] 5 tn Grk “they took up.”
[8:59] 6 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 7 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[10:30] 8 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 9 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).
[10:31] 10 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.
[10:32] 11 tn Grk “Jesus answered them.”
[10:32] 12 tn Or “good works.”
[10:33] 13 tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.
[10:33] 14 tn Grk “answered him.”
[10:33] 16 sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).
[10:33] 17 tn Grk “and because.”
[10:33] 18 tn Grk “you, a man, make yourself to be God.”
[10:38] 23 tn Or “so that you may learn.”
[26:63] 24 tn Here καί (kai) has not been translated.
[26:63] 25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 26 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 27 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 28 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 29 tn Grk “the high priest tore his clothes, saying.”
[26:65] 30 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:66] 31 tn Grk “What do you think?”
[26:66] 32 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 33 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[27:42] 34 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 35 sn An allusion to Ps 22:8.
[14:61] 36 tn Grk “questioned him and said to him.”
[14:61] 37 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:62] 38 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 39 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 40 sn An allusion to Dan 7:13.
[14:64] 41 tn Grk “What do you think?”
[15:39] 42 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[15:39] 43 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
[1:4] 44 sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”
[1:4] 45 tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.
[1:4] 46 tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).
