{"id":1995,"date":"2013-02-12T01:53:10","date_gmt":"2013-02-11T19:53:10","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=1995"},"modified":"2026-03-23T10:52:19","modified_gmt":"2026-03-23T15:52:19","slug":"son-of-god-john-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=1995","title":{"rendered":"Son of God – John, Part 1"},"content":{"rendered":"

The first time the phrase Son of God<\/i><\/a> (\u03c5\u1f31\u1f78\u03c2<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a>) occurs in John\u2019s Gospel account is in the story when Nathaniel first met Jesus (John 1:47-49 NET).<\/p>\n

Jesus saw Nathanael coming toward him and exclaimed, \u201cLook, a true Israelite in whom there is no deceit!<\/i>\u201d \u00a0Nathanael asked him, \u201cHow do you know me?\u201d \u00a0Jesus<\/a> replied, \u201cBefore Philip called you, when you were under the fig tree, I saw you.\u201d \u00a0Nathanael answered him<\/a>, \u201cRabbi, you are the Son of God; you are the<\/a> king of Israel!\u201d [Table<\/a>]<\/em><\/p><\/blockquote>\n

Earlier Philip found Nathanael and told him, \u201cWe have found the one Moses<\/i>1<\/sup><\/a> wrote about in the law, and the prophets also wrote about \u2013 Jesus of Nazareth, the son<\/i>2<\/sup><\/a> of Joseph.\u201d \u00a0Nathanael replied, \u201cCan anything good come out of Nazareth?\u201d \u00a0Philip<\/i>3<\/sup><\/a> replied, \u201cCome and see.\u201d<\/i>4<\/sup><\/a>\u00a0 Nathaniel put his prejudice aside and did exactly that.\u00a0 But it says to me that he already had a preconceived notion that the one Moses and the prophets wrote about, the king of Israel, was also the Son of God.\u00a0 Even Jesus seemed a bit surprised at how easily Nathaniel believed: Because I told you that<\/i>5<\/sup><\/a> I saw you under the fig tree, do you believe?\u00a0 You will see<\/i>6<\/sup><\/a> greater things than these<\/i>.7<\/sup><\/a><\/p>\n

For this is the way God loved the world<\/i>, the next time there is mention of God\u2019s Son in John\u2019s Gospel began, He gave his<\/a> one and only Son, so that everyone who believes in him will not perish but have eternal life<\/i>.8<\/sup><\/a>\u00a0 I want to compare the King James Version (KJV), and the New American Standard Bible (NAS) with the New English Translation (NET).<\/p>\n\n\n\n\n
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KJV<\/p>\n<\/td>\n

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NAS<\/p>\n<\/td>\n

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NET<\/p>\n<\/td>\n<\/tr>\n

3:16<\/td>\nFor God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.<\/td>\n\u201cFor God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.<\/td>\nFor this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The first thing I noticed was that the KJV and NAS share the phrase only begotten Son (\u03c4\u1f78\u03bd<\/a> \u03c5\u1f31\u1f78\u03bd<\/a> \u03c4\u1f78\u03bd<\/a> \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u1fc6<\/a>) where the NET has one and only Son<\/i>.\u00a0 The note<\/a> in the NET explains: \u201cAlthough this word is often translated \u2018only begotten,\u2019 such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant.<\/i> 1.13.1 [1.222]) who was not Abraham\u2019s only<\/i> son, but was one-of-a-kind because he was the child of the promise. Thus the word means \u2018one-of-a-kind\u2019 and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (\u03c4\u03ad\u03ba\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6, tekna theou), Jesus is God\u2019s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).\u201d<\/p>\n

<\/a>I am unclear what the term \u201cmetaphysical relationship\u201d meant, so I want to repeat what Luke\u2019s Gospel said about Jesus\u2019 \u2018one-of-a-kind\u2019 relationship to his Father.\u00a0 When Mary Jesus\u2019 mother was visited by the angel Gabriel and told of his birth, she asked, \u201cHow will this be, since I have not had sexual relations with a man?\u201d \u00a0The angel replied, \u201cThe Holy Spirit will come<\/i> upon <\/i>(\u1f10\u03c0\u03b5\u03bb\u03b5\u03cd\u03c3\u03b5\u03c4\u03b1\u03b9<\/a>, a form of \u1f10\u03c0\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9<\/a>) you, and the power of the Most High will overshadow<\/i> (\u1f10\u03c0\u03b9\u03c3\u03ba\u03b9\u03ac\u03c3\u03b5\u03b9<\/a>, a form of \u1f10\u03c0\u03b9\u03c3\u03ba\u03b9\u03ac\u03b6\u03c9<\/a>) you. \u00a0Therefore the child to be born will be holy; he will be called the Son of God<\/i> (\u03c5\u1f31\u1f78\u03c2<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a>).9<\/sup><\/a><\/p>\n

While<\/a> his mother Mary was engaged to Joseph<\/i>, Matthew wrote, but before they came together<\/i> (\u03c3\u03c5\u03bd\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd<\/a>, a form of \u03c3\u03c5\u03bd\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9<\/a>), she was found to be pregnant through the Holy Spirit. \u00a0Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace<\/a> her, he intended to divorce her privately. \u00a0When he had contemplated this, an angel of the Lord appeared to him in a dream and said, \u201cJoseph, son of David<\/a>, do not be afraid to take Mary<\/a> as your wife, because the child conceived<\/i> (\u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u1f72\u03bd<\/a>, a form of \u03b3\u03b5\u03bd\u03bd\u03ac\u03c9<\/a>) in her is from the Holy Spirit.\u201d<\/i>10<\/sup><\/a><\/p>\n

<\/a>The next thing I noticed was that the KJV has no quotation marks.\u00a0 The translators proposed no theory of who was speaking in John 3:16-21.\u00a0 The NAS translators on the other hand used quotation marks to indicate their belief that Jesus was still speaking to Nicodemus.\u00a0 The NET translators ended Jesus\u2019 quotation marks at verse 15, indicating their belief that John was speaking.<\/p>\n\n\n\n\n
<\/td>\n\n

KJV<\/p>\n<\/td>\n

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NAS<\/p>\n<\/td>\n

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NET<\/p>\n<\/td>\n<\/tr>\n

3:17<\/td>\nFor God sent not his Son into the world to condemn the world; but that the world through him might be saved.<\/td>\n\u201cFor God did not send the Son into the world to judge the world, but that the world might be saved through Him.\u201d<\/td>\nFor God did not send his<\/a> Son into the world to condemn the world, but that the world should be saved through him [Table<\/a>].<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here I noticed that the KJV and NET have condemn<\/i> where the NAS has judge<\/i> for the Greek word \u03ba\u03c1\u03af\u03bd\u1fc3<\/a>.\u00a0 For clarity I\u2019ll work through the NET definitions of \u03ba\u03c1\u03af\u03bd\u1fc3<\/a>.\u00a0 God did not send his Son into the world<\/i> 1) to separate, put asunder, to pick out, select, or choose the world<\/i>; God did not send his Son into the world<\/i> 2) to approve, esteem, or to prefer the world<\/i>; God did not send his Son into the world<\/i> 3) to be of the world\u2019s opinion, or to deem, or think like the world; God did not send his Son into the world<\/i> 4) to determine, resolve, or decree the world<\/i>; God did not send his Son into the world<\/i> 5) to judge the world<\/i> or 5a) to pronounce an opinion concerning right and wrong 5a1) or to summon the world to trial or 5b) to pronounce judgment upon, or to subject the world<\/i> to censure or 5b1) to act the part of judge or arbiter in matters of common life, or pass judgment on the deeds and words of others; God did not send his Son into the world<\/i> 6) to rule, or govern the world<\/i> or 6a) to preside over it with the power of giving judicial decisions; God did not send his Son into the world<\/i> 7) to contend together, as a warrior or combatant with the world<\/i>; or 7a) to dispute with it or 7b1) have suit at law with the world<\/i>.<\/p>\n

Ordinarily I soar over this rugged terrain at about 30,000 feet.\u00a0 I already know what it means.\u00a0 I know most people die and go to hell.\u00a0 This was Jesus, or John, certainly the Holy Spirit, vindicating God of the destruction of so many souls:\u00a0 God did not send his Son into the world to condemn the world<\/i>.\u00a0 Let God be proven true<\/i>, Paul wrote, and every human being shown up as a liar, just as it is written:<\/i> \u201cso that you will be justified in your words and will prevail<\/a> when you are judged<\/i><\/b>.\u201d11<\/sup><\/a>\u00a0 But as I sit here now, a relativist, gazing up at this majestic rocky cliff face of absolute negation, I begin to wonder, \u201cIs that all it means?\u00a0 Is it really just God saving face?\u00a0 What did God send his Son into the world to do?\u201d<\/p>\n

God sent his Son into the world that the world should be saved through him<\/i>.\u00a0 Here I noticed that the KJV and NAS have might be<\/i> where the NET had should be<\/i> saved.\u00a0 The Greek is \u1f00\u03bb\u03bb\u1fbf<\/a> \u1f35\u03bd\u03b1<\/a> \u03c3\u03c9\u03b8\u1fc7<\/a> \u1f41<\/a> \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2<\/a> \u03b4\u03b9\u1fbf<\/a> \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a>: \u1f00\u03bb\u03bb\u1fbf<\/a> (but<\/i>) \u1f35\u03bd\u03b1<\/a> (that<\/i>) \u03c3\u03c9\u03b8\u1fc7<\/a> (to save<\/i>) \u1f41<\/a> (the<\/i>) \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2<\/a> (world<\/i>) \u03b4\u03b9\u1fbf<\/a> (through<\/i>) \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a> (him<\/i>).\u00a0 I know I\u2019m no Greek scholar, but I don\u2019t find any might be<\/i> or should be<\/i> in this text.\u00a0 Is one or the other of them really contained within the word ending?\u00a0 Is it a theological interpretation?\u00a0 Is it just to make the English flow better?\u00a0 I admit I don\u2019t know, but I\u2019m willing to keep on searching.<\/p>\n

[Addendum<\/b>: July 20, 2019] The Greek verb \u03c3\u03c9\u03b8\u1fc7<\/a> (should be saved<\/em>) is in the subjunctive mood.\u00a0 According to the \u201cGreek Verbs (Shorter Definitions)<\/a>\u201d at ntgreek.org<\/a>: \u201cThe subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.\u00a0 It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.\u00a0 However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.\u201d\u00a0 How one translates \u03c3\u03c9\u03b8\u1fc7<\/a> here depends then on whether one considers it to be in a \u201cresult clause\u201d or not.<\/p>\n

Addendum<\/b>: August 26, 2025<\/span>
\nWith a few more years under my belt I say that \u03c3\u03c9\u03b8\u1fc7<\/a> is in a purpose or result clause because of the conjunction \u1f35\u03bd\u03b1<\/a>. But a translators’ note (55<\/a>) in the NET on 1 John 4:21 added a new wrinkle: \u201cIt makes better sense to understand this \u1f35\u03bd\u03b1 clause as (3) epexegetical to the pronoun \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd (taut\u0113n)…\u201d And so, they translated a verb in the indicative or subjunctive mood as an imperative.<\/span><\/p>\n

Tables comparing John 1:45, 46<\/a> and 1:50<\/a> in the KJV and NET follow.<\/span><\/p>\n\n\n\n\n
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<\/a>John 1:45, 46 (NET)<\/span><\/span><\/p>\n<\/td>\n

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John 1:45, 46 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Philip found Nathanael and told him, \u201cWe have found the one Moses wrote about in the law, and the prophets also wrote about\u2014Jesus of Nazareth, the son of Joseph.\u201d<\/span><\/span><\/td>\nPhilip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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John 1:45 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:45 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:45 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03b5\u1f51\u03c1\u1f77\u03c3\u03ba\u03b5\u03b9 \u03a6\u1f77\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2 \u03c4\u1f78\u03bd \u039d\u03b1\u03b8\u03b1\u03bd\u03b1\u1f74\u03bb \u03ba\u03b1\u1f76 \u03bb\u1f73\u03b3\u03b5\u03b9 \u03b1\u1f50\u03c4\u1ff7\u0387 \u1f43\u03bd \u1f14\u03b3\u03c1\u03b1\u03c8\u03b5\u03bd \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a><\/b> \u1f10\u03bd \u03c4\u1ff7 \u03bd\u1f79\u03bc\u1ff3 \u03ba\u03b1\u1f76 \u03bf\u1f31 \u03c0\u03c1\u03bf\u03c6\u1fc6\u03c4\u03b1\u03b9 \u03b5\u1f51\u03c1\u1f75\u03ba\u03b1\u03bc\u03b5\u03bd, \u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c5\u1f31\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f38\u03c9\u03c3\u1f74\u03c6 \u03c4\u1f78\u03bd \u1f00\u03c0\u1f78 \u039d\u03b1\u03b6\u03b1\u03c1\u1f73\u03c4<\/span><\/span><\/td>\n\u03b5\u03c5\u03c1\u03b9\u03c3\u03ba\u03b5\u03b9 \u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2 \u03c4\u03bf\u03bd \u03bd\u03b1\u03b8\u03b1\u03bd\u03b1\u03b7\u03bb \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03c9 \u03bf\u03bd \u03b5\u03b3\u03c1\u03b1\u03c8\u03b5\u03bd \u03bc\u03c9\u03c3\u03b7\u03c2<\/a> \u03b5\u03bd \u03c4\u03c9 \u03bd\u03bf\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03b9 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b1\u03b9 \u03b5\u03c5\u03c1\u03b7\u03ba\u03b1\u03bc\u03b5\u03bd \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03c4\u03bf\u03bd<\/a><\/b> \u03c5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b9\u03c9\u03c3\u03b7\u03c6 \u03c4\u03bf\u03bd \u03b1\u03c0\u03bf \u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4<\/span><\/span><\/td>\n\u03b5\u03c5\u03c1\u03b9\u03c3\u03ba\u03b5\u03b9 \u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2 \u03c4\u03bf\u03bd \u03bd\u03b1\u03b8\u03b1\u03bd\u03b1\u03b7\u03bb \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03c9 \u03bf\u03bd \u03b5\u03b3\u03c1\u03b1\u03c8\u03b5\u03bd \u03bc\u03c9\u03c3\u03b7\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03bd\u03bf\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03b9 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b1\u03b9 \u03b5\u03c5\u03c1\u03b7\u03ba\u03b1\u03bc\u03b5\u03bd \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03c4\u03bf\u03bd<\/b> \u03c5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b9\u03c9\u03c3\u03b7\u03c6 \u03c4\u03bf\u03bd \u03b1\u03c0\u03bf \u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
Nathanael replied, \u201cCan anything good come out of Nazareth?\u201d Philip replied, \u201cCome and see.\u201d<\/span><\/span><\/td>\nAnd Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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John 1:46 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:46 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:46 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b5\u03bd \u03b1\u1f50\u03c4\u1ff7 \u039d\u03b1\u03b8\u03b1\u03bd\u03b1\u1f75\u03bb\u0387 \u1f10\u03ba \u039d\u03b1\u03b6\u03b1\u03c1\u1f72\u03c4 \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9 \u03c4\u03b9 \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9\u037e \u03bb\u1f73\u03b3\u03b5\u03b9 \u03b1\u1f50\u03c4\u1ff7 [\u1f41<\/b><\/a>] \u03a6\u1f77\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2\u0387 \u1f14\u03c1\u03c7\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f34\u03b4\u03b5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03bd\u03b1\u03b8\u03b1\u03bd\u03b1\u03b7\u03bb \u03b5\u03ba \u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03c4\u03b9 \u03b1\u03b3\u03b1\u03b8\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03c9 \u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2 \u03b5\u03c1\u03c7\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03b9\u03b4\u03b5<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03bd\u03b1\u03b8\u03b1\u03bd\u03b1\u03b7\u03bb \u03b5\u03ba \u03bd\u03b1\u03b6\u03b1\u03c1\u03b5\u03c4 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03c4\u03b9 \u03b1\u03b3\u03b1\u03b8\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03b1\u03c5\u03c4\u03c9 \u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03bf\u03c2 \u03b5\u03c1\u03c7\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03b9\u03b4\u03b5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>John 1:50 (NET)<\/span><\/span><\/p>\n<\/td>\n

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John 1:50 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Jesus said to him, \u201cBecause I told you that<\/b> I saw you under the fig tree, do you believe? You will see greater things than these.\u201d<\/span><\/span><\/td>\nJesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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John 1:50 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:50 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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John 1:50 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f00\u03c0\u03b5\u03ba\u03c1\u1f77\u03b8\u03b7 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b5\u03bd \u03b1\u1f50\u03c4\u1ff7\u0387 \u1f45\u03c4\u03b9 \u03b5\u1f36\u03c0\u03bf\u03bd \u03c3\u03bf\u03b9 \u1f45\u03c4\u03b9<\/a><\/b> \u03b5\u1f36\u03b4\u03bf\u03bd \u03c3\u03b5 \u1f51\u03c0\u03bf\u03ba\u1f71\u03c4\u03c9 \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03ba\u1fc6\u03c2, \u03c0\u03b9\u03c3\u03c4\u03b5\u1f7b\u03b5\u03b9\u03c2\u037e \u03bc\u03b5\u1f77\u03b6\u03c9 \u03c4\u03bf\u1f7b\u03c4\u03c9\u03bd \u1f44\u03c8\u1fc3<\/a><\/b><\/span><\/span><\/td>\n\u03b1\u03c0\u03b5\u03ba\u03c1\u03b9\u03b8\u03b7 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03bf\u03c4\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd \u03c3\u03bf\u03b9 \u03b5\u03b9\u03b4\u03bf\u03bd \u03c3\u03b5 \u03c5\u03c0\u03bf\u03ba\u03b1\u03c4\u03c9 \u03c4\u03b7\u03c2 \u03c3\u03c5\u03ba\u03b7\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03b5\u03b9\u03c2 \u03bc\u03b5\u03b9\u03b6\u03c9 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03bf\u03c8\u03b5\u03b9<\/a><\/span><\/span><\/td>\n\u03b1\u03c0\u03b5\u03ba\u03c1\u03b9\u03b8\u03b7 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03bf\u03c4\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd \u03c3\u03bf\u03b9 \u03b5\u03b9\u03b4\u03bf\u03bd \u03c3\u03b5 \u03c5\u03c0\u03bf\u03ba\u03b1\u03c4\u03c9 \u03c4\u03b7\u03c2 \u03c3\u03c5\u03ba\u03b7\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03b5\u03b9\u03c2 \u03bc\u03b5\u03b9\u03b6\u03c9 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03bf\u03c8\u03b5\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Son of God – John, Part 2<\/em><\/a><\/div>\n
Back to Son of God – John, Part 5<\/em><\/a><\/div>\n
Back to A Door of Hope, Part 1<\/em><\/a><\/div>\n
Back to Keep Yourselves From Idols, Part 3<\/em><\/a><\/div>\n
<\/div>\n
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1<\/sup><\/a> In the NET parallel Greek<\/a> text and NA28<\/sup><\/a> Moses<\/em> was spelled \u039c\u03c9\u03cb\u03c3\u1fc6\u03c2<\/a>, and \u03bc\u03c9\u03c3\u03b7\u03c2<\/a> in the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>.<\/p>\n<\/div>\n

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2<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u03bf\u03bd<\/a> preceding son<\/em>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

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3<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the article \u1f41<\/a> (in brackets) preceding Philip<\/em>. The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n<\/div>\n

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4<\/sup><\/a> John 1:45, 46 (NET)<\/p>\n<\/div>\n

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5<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f45\u03c4\u03b9<\/a> here. The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n<\/div>\n

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6<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f44\u03c8\u1fc3<\/a> here, a form of \u1f41\u03c1\u03ac\u03c9<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c8\u03b5\u03b9<\/a> (KJV: thou shalt see<\/em>). These seem to be the same part of speech on the Koine Greek Lexicon online. On Blue Letter Bible<\/a> online \u03bf\u03c8\u03b5\u03b9<\/a> is listed as a form of \u1f40\u03c0\u03c4\u03ac\u03bd\u03bf\u03bc\u03b1\u03b9<\/a>.<\/p>\n<\/div>\n

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7<\/sup><\/a> John 1:50 (NET)<\/p>\n<\/div>\n

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8<\/sup><\/a> John 3:16 (NET) Table<\/a><\/p>\n<\/div>\n

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9<\/sup><\/a> Luke 1:34, 35 (NET)<\/p>\n<\/div>\n

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10<\/sup><\/a> Matthew 1:18b-20 (NET) Table<\/a><\/p>\n<\/div>\n

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11<\/sup><\/a> Romans 3:4 (NET) Table<\/a><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The first time the phrase Son of God (\u03c5\u1f31\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6) occurs in John\u2019s Gospel account is in the story when Nathaniel first met Jesus (John 1:47-49 NET). Jesus saw Nathanael coming toward him and exclaimed, \u201cLook, a true Israelite … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,1485],"tags":[1447,1446,1448,1449,1452,1450,1451,553],"class_list":["post-1995","post","type-post","status-publish","format-standard","hentry","category-section-two","category-son-of-god","tag-john-145-46","tag-john-147-49","tag-john-150","tag-john-316","tag-john-317","tag-luke-134-35","tag-matthew-118-20","tag-romans-34"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/1995","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1995"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/1995\/revisions"}],"predecessor-version":[{"id":29312,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/1995\/revisions\/29312"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1995"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1995"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1995"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}