KJV: Why do ye not understand my speech? even because ye cannot hear my word.
YLT: wherefore do ye not know my speech? because ye are not able to hear my word.
Darby: Why do ye not know my speech? Because ye cannot hear my word.
ASV: Why do ye not understand my speech? Even because ye cannot hear my word.
Διὰ | Because of |
Parse: Preposition Root: διά Sense: through. |
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τί | why |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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λαλιὰν | speech |
Parse: Noun, Accusative Feminine Singular Root: λαλιά Sense: speech, i. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμὴν | My |
Parse: Personal / Possessive Pronoun, Accusative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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γινώσκετε | do you understand |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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ὅτι | Because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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δύνασθε | you are able |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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ἀκούειν | to hear |
Parse: Verb, Present Infinitive Active Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμόν | My |
Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
Greek Commentary for John 8:43
Perhaps λαλια lalia old word from λαλος lalos (talk), means here more manner of speech than just story (John 4:42), while λογος logos refers rather to the subject matter. They will not listen (ου δυναστε ακουειν ou dunasthe akouein) to the substance of Christ‘s teaching and hence they are impatient with the way that he talks. How often that is true. [source]
The former word refers to the form, the latter to the substance of discourse. So Matthew 26:73, of Peter, “thy speech ( λαλιά ) bewrayeth thee;” thy mode of speaking. If they had understood the substance, they would have understood the form. [source]
See on John 7:7. [source]
Reverse Greek Commentary Search for John 8:43
Better, word, as Rev. See on John 8:43. [source]
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
Another word is designedly substituted for λόγον , word (John 4:39, John 4:41). In John 4:39 λόγος , word, is used of the woman, from the Evangelist's standpoint, as being a testimony to Christ. Here the Samaritans distinguish between the more authoritative and dignified word of Jesus, and the talk of the woman. Rev., speaking. Compare the kindred verb λαλέω , in John 4:26, John 4:27; also John 8:43; Matthew 26:73. [source]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
This had been the point in the allegory of the Good Shepherd. In fact, they were the children of the devil in spirit and conduct (John 8:43), pious ecclesiastics though they seemed, veritable wolves in sheep‘s clothing (Matthew 7:15). [source]
“No longer because of thy talk,” good and effective as that was. Λαλια Lalia (cf. λαλεω laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Condition of third class with εαν ean and constative aorist active subjunctive of τηρεω tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη ou mē with first aorist active subjunctive of τεωρεω theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω horaō and τεωρεω theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [source]