The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 2
102:2 Do not ignore me in my time of trouble! 3
Listen to me! 4
When I call out to you, quickly answer me!
141:2 May you accept my prayer like incense,
my uplifted hands like the evening offering! 5
17:20 “I am not praying 9 only on their behalf, but also on behalf of those who believe 10 in me through their testimony, 11 17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 12 that they will be in us, so that the world will believe that you sent me. 17:22 The glory 13 you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, 14 so that the world will know that you sent me, and you have loved them just as you have loved me.
17:24 “Father, I want those you have given me to be with me where I am, 15 so that they can see my glory that you gave me because you loved me before the creation of the world 16 .
17:1 When Jesus had finished saying these things, he looked upward 17 to heaven 18 and said, “Father, the time 19 has come. Glorify your Son, so that your 20 Son may glorify you –
1 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
2 tn Heb “and may my cry for help come to you.”
3 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
4 tn Heb “turn toward me your ear.”
5 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
6 tn Grk “I am asking.”
7 tn Grk “I am not asking.”
8 tn Or “because they are yours.”
9 tn Or “I do not pray.”
10 tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
11 tn Grk “their word.”
12 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
13 tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
14 tn Or “completely unified.”
15 tn Grk “the ones you have given me, I want these to be where I am with me.”
16 tn Grk “before the foundation of the world.”
17 tn Grk “he raised his eyes” (an idiom).
18 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
19 tn Grk “the hour.”
20 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.
21 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.