KJV: He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
YLT: he who is of God, the sayings of God he doth hear; because of this ye do not hear, because of God ye are not.'
Darby: He that is of God hears the words of God: therefore ye hear them not, because ye are not of God.
ASV: He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God.
ὁ | He who |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ῥήματα | words |
Parse: Noun, Accusative Neuter Plural Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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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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ἀκούει | hears |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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διὰ | because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ἀκούετε | hear |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἐστέ | you are |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for John 8:47
See this use of εκ ek in John 3:31. “Their not listening proved that they were not of God” (Dods). They were of the earth and the devil, not of God. [source]
The familiar construction. See on John 1:46. [source]
Reverse Greek Commentary Search for John 8:47
Literally, out of: sprung from: whose life and words issue from the truth. See on John 14:6, and compare John 8:47. [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]
Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42, John 8:47) rather than παρα para as in John 1:14; John 6:46; John 7:29; John 17:7. For which of those works Literally, “For what kind of work of them” (referring to the “many good works” πολλα εργα καλα polla erga kala). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον Poion is a qualitative interrogative pronoun pointing to καλα kala (good). Do ye stone me Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude. [source]
Τουτο Touto (this) seems to have a double reference (to what precedes and to what follows) as in John 8:47. The negative imperfect (double augment, εδυναντο edunanto) of δυναμαι dunamai John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah “had to be fulfilled, for they were the expression of Divine foreknowledge” (Bernard). [source]
Articular present active participle of ζωοποιεω zōopoieō for which see John 5:21. For the contrast between πνευμα pneuma (spirit) and σαρχ sarx (flesh) see note on John 3:6. The words Those in this discourse (I have just spoken, λελαληκα lelalēka), for they are the words of God (John 3:34; John 8:47; John 17:8). No wonder they “are spirit and are life” The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (John 7:46). There is life in his words today. [source]
For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life. [source]
To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that 1 John 4:18shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott: “The fellowship of God with man and of man with God, carries with it the consummation of love.” I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ inthis, διὰ τοῦτο onthis account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See John 5:16, John 5:18; John 6:65; John 8:47; John 10:17; John 12:18; John 16:15. [source]