John 10:36
New International Version
what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'?

New Living Translation
why do you call it blasphemy when I say, 'I am the Son of God'? After all, the Father set me apart and sent me into the world.

English Standard Version
do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Berean Study Bible
then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God?

Berean Literal Bible
do you say of Him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am Son of God'?

New American Standard Bible
do you say of Him, whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God '?

King James Bible
Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

Christian Standard Bible
do you say, 'You are blaspheming' to the one the Father set apart and sent into the world, because I said: I am the Son of God?

Contemporary English Version
So why do you accuse me of a terrible sin for saying that I am the Son of God? After all, it is the Father who prepared me for this work. He is also the one who sent me into the world.

Good News Translation
As for me, the Father chose me and sent me into the world. How, then, can you say that I blaspheme because I said that I am the Son of God?

Holman Christian Standard Bible
do you say, You are blaspheming to the One the Father set apart and sent into the world, because I said: I am the Son of God?

International Standard Version
how can you say to the one whom the Father has consecrated and sent into the world, 'You're blaspheming,' because I said, 'I'm the Son of God'?

NET Bible
do you say about the one whom the Father set apart and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

New Heart English Bible
do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?'

Aramaic Bible in Plain English
“Are you saying to The One whom The Father sanctified and sent into the world, “You blaspheme”, because I said to you, 'I am The Son of God?”

GOD'S WORD® Translation
why do you say that I'm dishonoring God because I said, 'I'm the Son of God'? God set me apart for this holy purpose and has sent me into the world.

New American Standard 1977
do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Jubilee Bible 2000
do ye say of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God?

King James 2000 Bible
Say you of him, whom the Father has sanctified, and sent into the world, You blaspheme; because I said, I am the Son of God?

American King James Version
Say you of him, whom the Father has sanctified, and sent into the world, You blaspheme; because I said, I am the Son of God?

American Standard Version
say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the'son of God?

Douay-Rheims Bible
Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God?

Darby Bible Translation
do ye say of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said, I am Son of God?

English Revised Version
say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?

Webster's Bible Translation
Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

Weymouth New Testament
how is it that you say to one whom the Father consecrated and sent into the world, 'You are blaspheming,' because I said, 'I am God's Son'?

World English Bible
do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?'

Young's Literal Translation
of him whom the Father did sanctify, and send to the world, do ye say -- Thou speakest evil, because I said, Son of God I am?
Study Bible
The Unbelief of the Jews
35If he called them gods to whom the word of God came—and the Scripture cannot be broken— 36 then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God? 37If I am not doing the works of My Father, then do not believe Me.…
Cross References
Jeremiah 1:5
"Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you a prophet to the nations."

John 3:17
For God did not send His Son into the world to condemn the world, but to save the world through Him.

John 5:17
But Jesus answered them, "To this very day My Father is at His work, and I too am working."

John 6:69
We believe and know that You are the Holy One of God."

John 10:30
I and the Father are one."

John 10:35
If he called them gods to whom the word of God came--and the Scripture cannot be broken--

Treasury of Scripture

Say you of him, whom the Father has sanctified, and sent into the world, You blaspheme; because I said, I am the Son of God?

whom.

John 3:34
For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

John 6:27
Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

Psalm 2:2,6-12
The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, …

sent.

John 3:17
For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

John 5:30,36,37
I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me…

John 6:38,57
For I came down from heaven, not to do mine own will, but the will of him that sent me…

I am.

John 10:30-33
I and my Father are one…

John 5:17,18
But Jesus answered them, My Father worketh hitherto, and I work…

John 9:35-37
Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? …







Lexicon
[ then what about the One ] whom
ὃν (hon)
Personal / Relative Pronoun - Accusative Masculine Singular
Strong's Greek 3739: Who, which, what, that.

the
(ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father
Πατὴρ (Patēr)
Noun - Nominative Masculine Singular
Strong's Greek 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

sanctified
ἡγίασεν (hēgiasen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 37: From hagios; to make holy, i.e. purify or consecrate; to venerate.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

sent
ἀπέστειλεν (apesteilen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

into
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world?
κόσμον (kosmon)
Noun - Accusative Masculine Singular
Strong's Greek 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

How then
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

{can} you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

accuse [Me]
λέγετε (legete)
Verb - Present Indicative Active - 2nd Person Plural
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

of blasphemy
Βλασφημεῖς (Blasphēmeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's Greek 987: From blasphemos; to vilify; specially, to speak impiously.

for
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

stating that
εἶπον (eipon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

I am
εἰμι (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] Son
Υἱὸς (Huios)
Noun - Nominative Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of God?
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
(36) Whom the Father hath sanctified, and sent into the world.--Better, Whom the Father sanctified, and sent into the world. The tense refers to the time of His consecration to His Messianic work, and to the Incarnation, which was the commencement of it.

Because I said, I am the Son of God.--He had not said this in express words, but, as we have seen, it is directly implied in John 10:29-30, and the Jews had so understood what He said (John 10:33).

So far, then, the argument is simply a technical one, such as formed the staple of those customary in Rabbinic schools, and based on the letter of the Scriptures. The law (Psalm) applied the term "Elohim" (gods) to men representing God; no word of that Scripture could fail to hold good; how much more, therefore (a minori ad majus), could the term Son of God be applied to Him who was not a man consecrated to any earthly office, but consecrated by God, and sent into the world to represent God to man. (Comp. Note on John 1:18.) Their charge of blasphemy is, on their own principles, without the shadow of foundation. But in these words there is a deeper meaning than this technical one. When we speak of "men representing God," we are already in thought foreshadowing the central truth of the Incarnation. Priests who offered sacrifices for sins, and kings who ruled God's people, and prophets who told forth God's will, were consecrated to their holy office because there was the divine in them which could truly be called "god." Every holy life was in its degree a type of the Incarnate life of the Son of God. But He was the ideally true Priest sacrificing Himself for the world, the ideally true Prophet declaring God's will in its fulness, the ideally true King ruling in righteousness. Every holy life was as a ray of the divine glory manifest in human flesh, but all these rays were centred in the nimbus of glory which rested as a crown on the head of Jesus Christ.

Verse 36. - If it be so, Say ye of him whom the Father sanctified (or, consecrated), and sent into the world. The order of these words requires us to conceive of this consecration as occurring previously to the incarnation of the eternal Son. Before his birth into the world he entered into relations with the Father to undertake a work of indescribable importance. He was destined, or designated, or appointed, and then sent to do this sublime deed of redemption. Unlike those to whom the eternal Logos came, conferring thereby honorific titles, and calling them to occasional and alas! His discharged duties, he was the eternal Word himself, and he was moreover (as those old judges (lid) "to die like men," to lay down that life in order that he might take it again; consequently, he asks, with sublime self-consciousness, "Say ye of him, thus consecrated, Thou blasphemest; because I said, I am Son of God?" It is remarkable that Christ should, instead of repeating the phrase, "I and the Father are one" - one as we have seen, in power and purpose and attribute - imply that in that former saying he had but told them he was "Son of God," in a sense to which the old Hebrew kings, notwithstanding their theocratic symbolism and mysterious names of honor, could not aspire. This is clearly a bold utterance of the Messianic dignity (cf. John 1:49; John 5:19, 20). The fact that he continually treated the two ideas of Father and Son as correlative (John 8:19; cf. John 9:35-37; John 14:7-13, etc.) makes the one assertion an equivalent of the other. This is a much greater claim than that yielded to the judges of old, and it is a new revelation of the Father and of the Son. Moreover, he showed them that there were many anticipations, foreshadowings of the incarnation of God in their own Scripture. We have an argument from the less to the greater, but one which, while it technically freed him from the charges of blasphemy, revealed the age-long preparation that had been made for the union between the Infinite and finite, between the Creator and creature, between the Father and his child, which was effected in himself. Some may have supposed that in the leveling up of the theocratic adumbrations of the Incarnation, he was virtually relinquishing the uniqueness of his own; but the following words, and the interpretation put on them by his hearers, answer such a charge. 10:31-38 Christ's works of power and mercy proclaim him to be over all, God blessed for evermore, that all may know and believe He is in the Father, and the Father in Him. Whom the Father sends, he sanctifies. The holy God will reward, and therefore will employ, none but such as he makes holy. The Father was in the Son, so that by Divine power he wrought his miracles; the Son was so in the Father, that he knew the whole of His mind. This we cannot by searching find out to perfection, but we may know and believe these declarations of Christ.
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