Jesus' argument in John 10:34-36

Jesus was arguing that God the Father had other children who were gods (Psalm 82:6 You are gods and children of the Most High) but that he, Jesus, was the unique divine Son so that he was not blaspheming but speaking of the truth. 

             The Chiastic pattern (A-B-A-B) in John 10:33, 36 

For blasphemy, because you, being a man,

are making yourself God (v. 33)

You say...I blaspheme because

I say I am God's son? (v. 36)

 

Jesus believed that he was set apart from the other divine sons, Jesus himself being the ''unique Son'' (no other divine son is like Jesus) who was sent into the world:

You say of him whom God set apart and sent into the world (John 10:36) The unique son (monogenes huios) ...sent into the world (John 3:16-17)

In his prologue, John spoke of Jesus as monogenes theos: the "unique God'' (Jesus was unlike the gods in John 10:34; Psalm 82:6. Jesus is different from the other gods).

 Among the other Elohim, Jesus is unique Elohim exactly just as Yahweh is. Jesus was truly God even in the beginning, before all things came into being (John 1:1-3), which again sets him apart from other divine sons, as these were came into being but Jesus did not (not one thing came into being without him i.e. Jesus) (John 1:3b).

What kind of theos was Jesus? Jesus is ho theos [God] (John 20:28) who breathed into the man (compare Genesis 2:7 with John 20:22). 

Jesus (i) gives eternal life and (ii) no one snatches the people from his hand in the same way no one statches them from the Father. It is in this way Jesus and the Father are one [i.e. equal] (John 10:29-30). Giving of life and having a powerful hand were Yahweh's prerogatives in Deuteronomy 32:39. Jesus was claiming he and the Father possess same abilities. This is why the Jews thought of Jesus was blaspheming because he, being a man (hon anthropos), was making himself God (theos), referring to Yahweh. 

The Meaning of θεότητος in Colossians 2:9

ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς (Colossians 2:9 NA27). 

In majority of extant Greek manuscripts, we have theotes (deity) in the genitive case: theotetos (''of deity''). 

The Greek noun Theotetos etymologically came from the Greek noun theos and suffix -tes. The addition of the suffix -tes to theos makes it an abstract noun: theotes. Compare the abstract noun ‘adelphotes’ (brotherhood) in 1 Peter 2:17 with ‘theotes’ (godhood). 

The Greek suffix '' -tes'' refers to "state/quality/idea".

The Greek noun ''theos'' refer to ''god /God''. 

Therefore, theotes literally means ''the state of being God/god / the idea of what God is/ the quality (nature) of God''. The quality (nature) of God refers to what makes God God. In this case, the Greek phrase πᾶν τὸ πλήρωμα τῆς θεότητος can be literally translated as: all the fullness of what makes God God.

Footnotes:

[1]  theotes (“deity”) is in the nominative case. 

Compare the abstract noun ‘adelphotes’ (brotherhood) in 1 Peter 2:17 with ‘theotes’ (godhood) in Colossians 2:9.