And that's why the question was about the synoptic Gospels, not the Gospel of John that was written around the year 100 and unrelated to the Synoptics which all are variations on the early Gospel of Mark.
In Psalm 2:7 David is called the Son of God. Does this make him equal with God?
From the New Advent Catholic Encyclopedia - a sometimes ridiculous source but sufficient for our purposes:
The title "son of God" was applied in the Old Testament to persons having any special relationship with God. Angels, just and pious men, the descendants of Seth, were called "sons of God" (Job 1:6; 2:1; Psalm 88:7; Wisdom 2:13; etc.). In a similar manner it was given to Israelites (Deuteronomy 14:50); and of Israel, as a nation, we read: "And thou shalt say to him: Thus saith the Lord: Israel is my son, my firstborn. I have said to thee: Let my son go, that he may serve me" (Exodus 4:22 sq.).
Since Theophilos has relieved me of any need to reply, I'll just add that a decade back some scrap of St. Mark's Gospel was found that, based on epigraphy, predated St. John's Gospel date of c. 95. In it "IHCOYC" was abbreviated "IC" as a nomina sacra, implying divinity.
You've both really said nothing. In the synoptic Gospels you have shown me "son of God"(a not uncommon phase in OT history)
Actually, yes it is, appearing only once in the Hebrew Tanakh (you seem to care what the Jews think, so I'll confine it to that) Daniel 3:25 "He said, "Look! I see four men loosed and walking ... He answered and said, Lo, I see four men loose, walking in the midst of the fire,
and they have no hurt; and the form of the fourth is like the Son of God." The OSB uses this (3:92 in the LXX) to launch into a discussion of "Theophanies of Christ." p. 1242.
, the idea of earthly messiahship, and a prophet who can cast out demons. How is this in any way qualitative oneness with God as described by John?
A reading of the Talmud shows the Jews, as John describes them, understood it so, as the affirmation of His divinity. So too in Arabic today.
As a sidenote, notice how Christ is equated with the Holy of Holies in the Synoptic Gospels, as in John (and Paul).
Matthew 26:61 εἶπαν· οὗτος ἔφη· δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι.
and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'"
Mark 14:58 ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω.
"We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'"
Matthew 27:40 καὶ λέγοντες· ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ, [καὶ] κατάβηθι ἀπὸ τοῦ σταυροῦ.
and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!"
The word "naos" means not "temple" but "sanctuary, Holy of Holies" i.e. where God was. Hence it's use in Luke 1:9 κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχεν / ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου,
according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense.
How was the temple not made with hands? Because, like the stone uncut by hands in the vision of Daniel, and the sanctuary not made by hands in Hebrews, it is God Himself, something big bad John points out:Revelation 21:22 Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον.
I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.
Mark 15:38 καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπ' ἄνωθεν ἕως κάτω.
The veil of the temple was torn in two from the top to the bottom.
Genitive Singular Masculine
Matthew 27:51 καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ' ἄνωθεν ἕως κάτω εἰς δύο καὶ ἡ γῆ ἐσείσθη καὶ αἱ πέτραι ἐσχίσθησαν,
Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
Luke 23:45 τοῦ ἡλίου ἐκλειπόντος / ἐκλιπόντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον.
The sun was darkened, and the veil of the temple was torn in two.
Hebrews explains the real veil of the sanctuary that was torn:
Hebrews 9:3 μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη ἅγια ἁγίων,
After the second veil was the tabernacle which is called the Holy of Holies
Hebrews 9:7 εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων,
but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people.
Hebrews 9:11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου τοῦτ' ἔστιν οὐ ταύτης τῆς κτίσεως,
But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation
Hebrews 6:19 ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεβαίαν καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος,
This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil;
Hebrews 6:20 ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα.
where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek
Hebrews 10:19 ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ,
Having therefore, brothers, boldness to enter into the holy place by the Blood of Jesus,
Hebrews 10:20 ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ' ἔστιν τῆς σαρκὸς αὐτοῦ,
by the way which He dedicated for us, a new and living way, through the veil, that is to say, His Flesh