17:1 When Jesus had finished saying these things, he looked upward 1 to heaven 2 and said, “Father, the time 3 has come. Glorify your Son, so that your 4 Son may glorify you – 17:2 just as you have given him authority over all humanity, 5 so that he may give eternal life to everyone you have given him. 6 17:3 Now this 7 is eternal life 8 – that they know you, the only true God, and Jesus Christ, 9 whom you sent. 17:4 I glorified you on earth by completing 10 the work you gave me to do. 11 17:5 And now, Father, glorify me at your side 12 with the glory I had with you before the world was created. 13
17:6 “I have revealed 14 your name to the men 15 you gave me out of the world. They belonged to you, 16 and you gave them to me, and they have obeyed 17 your word. 17:7 Now they understand 18 that everything 19 you have given me comes from you, 17:8 because I have given them the words you have given me. They 20 accepted 21 them 22 and really 23 understand 24 that I came from you, and they believed that you sent me. 17:9 I am praying 25 on behalf of them. I am not praying 26 on behalf of the world, but on behalf of those you have given me, because they belong to you. 27
1 tn Grk “he raised his eyes” (an idiom).
2 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
3 tn Grk “the hour.”
4 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
5 tn Or “all people”; Grk “all flesh.”
6 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
7 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
8 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
9 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
10 tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.
11 tn Grk “the work that you gave to me so that I may do it.”
12 tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.
13 tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.
14 tn Or “made known,” “disclosed.”
15 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
16 tn Grk “Yours they were.”
17 tn Or “have kept.”
18 tn Or “they have come to know,” or “they have learned.”
19 tn Grk “all things.”
20 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
21 tn Or “received.”
22 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
23 tn Or “truly.”
24 tn Or have come to know.”
25 tn Grk “I am asking.”
26 tn Grk “I am not asking.”
27 tn Or “because they are yours.”