KJV: 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?
YLT: 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?
Darby: 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?
ASV: say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the'son of God?
ὃν | [of Him] whom |
Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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Πατὴρ | Father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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ἡγίασεν | sanctified |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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ἀπέστειλεν | sent |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κόσμον | world |
Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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λέγετε | do say |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Βλασφημεῖς | You blaspheme |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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εἶπον | I said |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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Υἱὸς | Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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εἰμι | I am |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for John 10:36
Another relative clause with the antecedent Recitative οτι hoti again before direct quotation. Because I said Causal use of οτι hoti and regular form ειπον eipon (cf. ειπα eipa in John 10:34). I am the Son of God Direct quotation again after ειπον eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
Better, as Rev., in margin, consecrated. The fundamental idea of the word is separation and consecration to the service of Deity. See note on Acts 26:10, on the kindred adjective ἅγιος , holy or consecrated. [source]
There is no article. Its absence directs us to the character rather than to the person of Jesus. The judges, to whom the quotation in John 10:35refers, were called gods, as being representatives of God. See Exodus 21:6; Exodus 22:8, where the word rendered judges is elohim gods. In Exodus 22:28, gods appears in the A.V. Jesus' course of reasoning is, if these judges could be called gods, how do I blaspheme in calling myself Son of God, since the Father has consecrated me and sent me on a special mission to the world? [source]
Reverse Greek Commentary Search for John 10:36
Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See Exodus 29:1, Exodus 29:36; Exodus 40:13; Leviticus 22:2, Leviticus 22:3. Rev., in margin, consecrate. See on John 10:36. [source]
Literally, from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See John 8:23, John 8:42, John 8:44. In the latter part of this chapter He brings out the same thought (John 10:30, John 10:32, John 10:33, John 10:36). [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
Condition of first class, assumed as true. The conclusion (John 10:36) is υμεις λεγετε humeis legete (Do ye say?). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete ad hominem argument. To be sure, it is in Psalm 82:6 a lower use of the term τεος theos but Jesus did not call himself “Son of Jahweh,” but “υιος τεου huios theou ” which can mean only “Son of προς ους ο λογος του τεου εγενετο Elohim It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. To whom the word of God came The relative points to τεοι ekeinous before. These judges had no other claim to the term και ου δυναται λυτηναι η γραπη theoi And the scripture cannot be broken A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. Luthēnai is first aorist passive infinitive of luō to loosen, to break. [source]
In the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So Matthew 9:3; Matthew 26:65; John 10:36. In the epistles frequently as here, with the classical meaning of slandering or defaming. [source]
See on John 10:36; see on John 17:17. The primary idea of the word is separation. Hence ἅγιος , the standard word for holy in lxx is, primarily, set apart. Ἁγιάζειν is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]