The Meaning of John 14:9 Explained

John 14:9

KJV: Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

YLT: Jesus saith to him, 'So long time am I with you, and thou hast not known me, Philip? he who hath seen me hath seen the Father; and how dost thou say, Shew to us the Father?

Darby: Jesus says to him, Am I so long a time with you, and thou hast not known me, Philip? He that has seen me has seen the Father; and how sayest thou, Shew us the Father?

ASV: Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father?

KJV Reverse Interlinear

Jesus  saith  unto him,  Have I been  so long  time  with  you,  and yet  hast thou  not  known  me,  Philip?  he that hath seen  me  hath seen  the Father;  and  how  sayest  thou  [then], Shew  us  the Father? 

What does John 14:9 Mean?

Verse Meaning

Philip and the other disciples had not yet completely realized who Jesus was. They did not understand what John revealed in the prologue of this Gospel, namely, that the Son is the exact representation of the Father (cf. John 1:18). Long exposure to Jesus should have produced greater insight in these disciples. Still that insight is only the product of God"s gracious enlightenment (cf. Matthew 16:17; 1 Corinthians 2:6-16).
"No material image or likeness can adequately depict God. Only a person can give knowledge of him since personality cannot be represented by an impersonal object." [1]
This was another clear claim to deity.

Context Summary

John 14:1-11 - Jesus, The Way, The Truth, And The Life
As He neared the end, our Lord could speak of little else than the Father. Heaven was His Father's house, where a prepared mansion awaits each of us, perfectly adapted to the peculiarities of our temperament. The yearning of the heart of man was truly set forth by Philip in his request to see the Father; but never before had it dawned upon human intelligence that the divine can find its supreme revelation in the simplicities and commonplaces of human existence. While Philip was waiting for the Father to be shown in lightning and thunder and the splendor of Sinai, he missed the daily unfolding of the life with which he dwelt in daily contact. To see Jesus was to see the Father. Nothing could more certainly prove the need of the Holy Spirit, by whom alone we can know the Lord. [source]

Chapter Summary: John 14

1  Jesus comforts his disciples with the hope of heaven;
5  professes himself the way, the truth, and the life, and one with the Father;
13  assures their prayers to be effectual;
15  requires obedience;
16  promises the Comforter;
27  and leaves his peace with them

Greek Commentary for John 14:9

So long time [τοσουτον χρονον]
Accusative of extent of time. And dost thou not know me? Perfect active indicative of γινωσκω — ginōskō Jesus patiently repeats his language to Philip with the crisp statement: “he that hath seen me hath seen the Father” Perfect active participle and perfect active indicative of οραω — horaō state of completion. Thou Emphatic - After these years together. [source]
Have I been [εἰμι]
Literally, am I. [source]
Known [ἐγνωκάς]
Come to know. [source]
Sayest thou [σὺ]
Emphatic. Thou who didst say, “We have found him of whom Moses in the law and the prophets did write” (John 1:46). Omit and before how sayest thou. [source]

Reverse Greek Commentary Search for John 14:9

Matthew 1:23 They shall call [καλεσουσιν]
Men, people, will call his name Immanuel, God with us. “The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious” (Bruce). But surely the Language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew‘s explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God‘s help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: “He that has seen me has seen the Father” (John 14:9). [source]
John 6:46 Hath seen []
As contrasted with hearing and learning (John 6:45). The Father is not seen immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2, Matthew 11:27. [source]
John 4:23 In spirit and in truth [ἐν πνεύματι καὶ ἀηθείᾳ]
Spirit ( πνεῦμα ) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul ( ψυχή ) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object. [source]
John 4:22 Know what we worship [προσκυνοῦμεν ὃ οἴδαμεν]
Literally, and as Rev., we worship that which we know. On know, see on John 2:24. The neuter that which, is used of the true as of the unreal object of worship, perhaps for the sake of correspondence with the preceding clause, or because the object of worship is conceived abstractly and not personally. Compare John 14:9. [source]
John 12:45 Seeth [θεωρεῖ]
Rev., properly, beholdeth. Compare John 14:9. The word is purposely chosen to mark an intent, continuous contemplation of Christ, issuing in ever larger knowledge of the Father. [source]
John 1:43 Philip []
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
John 15:23 My Father also [και τον πατερα μου]
Because Christ reveals God (John 14:9) and to dishonour Christ is to dishonour God (John 5:23). The coming of Christ has revealed the weight of sin on those who reject him. [source]
John 15:27 And ye also bear witness [και υμεις δε μαρτυρειτε]
Present active indicative or imperative (do ye bear witness), same form of μαρτυρεω — martureō “Ye also” as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. Have been Progressive present of ειμι — eimi “are with me from the beginning of my ministry” as in John 14:9. They were chosen to be with Christ (Mark 3:14). [source]
John 5:38 And [και]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
John 6:46 This one has seen the Father [ουτος εωρακεν τον πατερα]
Perfect active indicative of οραω — horaō With the eyes no one has seen God (John 1:18) save the Son who is “from God” in origin (John 1:1, John 1:14; John 7:29; John 16:27; John 17:8). The only way for others to see God is to see Christ (John 14:9). [source]
John 14:17 The Spirit of truth [το πνευμα της αλητειας]
Same phrase in John 15:27; John 16:13; 1 John 4:6, “a most exquisite title” (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. John 1:17), in contrast to the spirit of error (1 John 4:6). Whom Grammatical neuter gender He is a person, not a mere influence. Cannot receive Left to itself the sinful world is helpless (1 Corinthians 2:14; Romans 8:7.), almost Paul‘s very language on this point. The world lacks spiritual insight It failed to recognize Jesus (John 1:10) and likewise the Holy Spirit. Ye know him Emphatic position of υμεις — humeis (ye) in contrast with the world (John 15:19), because they have seen Jesus the Revealer of the Father (John 14:9). Abides Timeless present tense. With you “By your side,” “at home with you,” not merely “with you” In your hearts. So note μετα — meta (John 14:16), παρα εν — para class="translit"> en f0). [source]
John 1:14 And the Word became flesh [και ο λογος σαρχ εγενετο]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην — ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ — sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο — egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω — skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι — theaomai (from τεα — thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι — theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους — monogenous or with πατρος — patros In John 3:16; 1 John 4:9 we have τον μονογενη — ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ — patēr of God in relation to the Logos. Μονογενης — Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν — doxan (or genitive with μονογενους — monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης — plērēs can agree with the subject of εσκηνωσεν — eskēnōsen Of grace and truth Curiously this great word χαρις — charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια — alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
John 4:23 And now is [και νυν εστιν]
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος — alēthinos (genuine). Προσκυνητης — Proskunētēs is a late word from προσκυνεω — proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους — toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
John 5:37 He hath borne witness [εκεινος μεμαρτυρηκεν]
Εκεινος — Ekeinos (that one; cf. John 5:35, John 5:38), not αυτος — autos Perfect active indicative of μαρτυρεω — martureō the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark 1:11), the transfiguration (Mark 9:7), nor even at the time of the visit of the Greeks (John 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1 John 5:9, 1 John 5:10. God‘s witness does not come by audible “voice” Cf. John 1:18; John 6:46; 1 John 4:12. Ακηκοατε — Akēkoate is perfect active indicative of ακουω — akouō to hear, and εωρακατε — heōrakate is perfect active indicative of οραω — horaō to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (John 14:9), but here he means the Father‘s “voice” and “form” as distinct from the Son. [source]
John 8:19 Where is thy Father? [που εστιν ο πατηρ σου]
“The testimony of an unseen and unheard witness would not satisfy them” (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask “where,” not “who” he is. Augustine has it: Patrem Christi carnaliter acceperunt, Christ‘s human father, as if the Pharisees were “misled perhaps by the Lord‘s use of αντρωπον — anthrōpon (John 8:17)” (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre, even with all three ideas dancing in their hostile minds. Ye would know my Father also Conclusion of second-class condition determined as unfulfilled with αν — an and second perfect active of οιδα — oida used as imperfect in both condition and conclusion. See this same point made to Philip in John 14:9. In John 14:7 Jesus will use γινωσκω — ginōskō in the condition and οιδα — oida in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in John 5:36-38 when Jesus had his previous controversy in Jerusalem. In John 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (John 8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (John 16:3). The Pharisees are silenced for the moment. [source]
Colossians 1:15 Of the invisible God [του τεου του αορατου]
But the one who sees Jesus has seen God (John 14:9). See this verbal adjective Predicate adjective again and anarthrous. This passage is parallel to the Λογος — Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” (πασης κτισεως — pāsēs ktiseōs by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος — prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων — eikōn we find πρωτοτοκος — prōtotokos in the Alexandrian vocabulary of the Λογος — Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων — eikōn (Image) and to the universe as πρωτοτοκος — prōtotokos (First-born). [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

Hebrews 10:20 By the way which he dedicated for us [ην ενεκαινισεν ημιν οδον]
This “new” Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17.; Hebrews 4:16). [source]
1 John 2:23 He that confesseth the Son [ο ομολογων τον υιον]
Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8). [source]

What do the individual words in John 14:9 mean?

Says to him - Jesus So long a time with you am I and not you have known Me Philip The [one] having seen Me has seen the Father how you say Show us
Λέγει αὐτῷ Ἰησοῦς Τοσούτῳ χρόνῳ μεθ’ ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με Φίλιππε ἑωρακὼς ἐμὲ ἑώρακεν τὸν Πατέρα πῶς σὺ λέγεις Δεῖξον ἡμῖν

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Τοσούτῳ  So  long 
Parse: Demonstrative Pronoun, Dative Masculine Singular
Root: τοσοῦτος  
Sense: of quantity: so great, so many.
χρόνῳ  a  time 
Parse: Noun, Dative Masculine Singular
Root: χρόνος  
Sense: time either long or short.
εἰμι  am  I 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἔγνωκάς  you  have  known 
Parse: Verb, Perfect Indicative Active, 2nd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Φίλιππε  Philip 
Parse: Noun, Vocative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
  The  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἑωρακὼς  having  seen 
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular
Root: εἶδον 
Sense: to see with the eyes.
ἐμὲ  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἑώρακεν  has  seen 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
Πατέρα  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
πῶς  how 
Parse: Adverb
Root: πῶς  
Sense: how, in what way.
λέγεις  say 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: λέγω 
Sense: to say, to speak.
Δεῖξον  Show 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: δείκνυμι 
Sense: to show, expose to the eyes.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.