KJV: Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
YLT: verily, verily, I say to you, If any one may keep my word, death he may not see -- to the age.'
Darby: Verily, verily, I say unto you, If any one shall keep my word, he shall never see death.
ASV: Verily, verily, I say unto you, If a man keep my word, he shall never see death.
ἀμὴν | Truly |
Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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λέγω | I say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμὸν | My |
Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τηρήσῃ | keeps |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: τηρέω Sense: to attend to carefully, take care of. |
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θάνατον | death |
Parse: Noun, Accusative Masculine Singular Root: θάνατος Sense: the death of the body. |
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οὐ | never |
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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θεωρήσῃ | shall he see |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: θεωρέω Sense: to be a spectator, look at, behold. |
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αἰῶνα | age |
Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
Greek Commentary for John 8:51
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]
See on 1 Peter 1:4. [source]
Better, word, as Rev. See on John 8:43. [source]
The phrase θεωρεῖν θάνατον , to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Θεωρήσῃ seedenoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances. [source]
Reverse Greek Commentary Search for John 8:51
Properly, word, as John 8:51. So Rev. [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]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
Third-class condition “if ye keep on loving (present active subjunctive, same contract form as indicative) me.” Cf. John 14:23. Ye will keep Future active of τηρεω tēreō not aorist imperative τηρησατε tērēsate (keep) as some MSS. have. For this phrase see also John 8:51; John 14:23, John 14:24; John 15:20; 1 John 2:5. Continued love prevents disobedience. [source]
Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω gennaō Ανωτεν Anōthen Originally “from above” (Mark 15:38), then “from heaven” (John 3:31), then “from the first” (Luke 1:3), and then “again” Which is the meaning here? The puzzle of Nicodemus shows To participate in it as in Luke 9:27. For this use of ιδειν idein (second aorist active infinitive of οραω horaō) see John 8:51; Revelation 18:7. [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]
Perfect active indicative of γινωσκω ginōskō state of completion, “Now since such talk we have come to certain knowledge that thou hast a demon” (John 8:48). Is dead Second aorist active indicative of αποτνησκω apothnēskō “Abraham died.” And thou sayest Adversative use of και kai “and yet.” Emphatic position of συ su (thou). Same condition quoted as in John 8:51. He shall never taste of death Same emphatic negative with subjunctive as in John 8:51, but γευσηται geusētai (first aorist middle subjunctive of γευω geuō with genitive case τανατου thanatou (death). Another Hebraism for dying like τεωρησηι theōrēsēi (see) in John 8:51. Used in Hebrews 2:9 of the death of Jesus and in Synoptics (Matthew 16:28; Mark 9:1; Luke 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him. [source]