Discovery BoxJohn 17:11-23
Context17:11 I 1 am no longer in the world, but 2 they are in the world, and I am coming to you. Holy Father, keep them safe 3 in your name 4 that you have given me, so that they may be one just as we are one. 5 17:12 When I was with them I kept them safe 6 and watched over them 7 in your name 8 that you have given me. Not one 9 of them was lost except the one destined for destruction, 10 so that the scripture could be fulfilled. 11 17:13 But now I am coming to you, and I am saying these things in the world, so they may experience 12 my joy completed 13 in themselves. 17:14 I have given them your word, 14 and the world has hated them, because they do not belong to the world, 15 just as I do not belong to the world. 16 17:15 I am not asking you to take them out of the world, but that you keep them safe 17 from the evil one. 18 17:16 They do not belong to the world 19 just as I do not belong to the world. 20 17:17 Set them apart 21 in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. 22 17:19 And I set myself apart 23 on their behalf, 24 so that they too may be truly set apart. 25
17:20 “I am not praying 26 only on their behalf, but also on behalf of those who believe 27 in me through their testimony, 28 17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 29 that they will be in us, so that the world will believe that you sent me. 17:22 The glory 30 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, 31 so that the world will know that you sent me, and you have loved them just as you have loved me.
[17:11] 1 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:11] 2 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 3 tn Or “protect them”; Grk “keep them.”
[17:11] 4 tn Or “by your name.”
[17:11] 5 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:12] 6 tn Or “I protected them”; Grk “I kept them.”
[17:12] 7 tn Grk “and guarded them.”
[17:12] 8 tn Or “by your name.”
[17:12] 9 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:12] 10 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] 11 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[17:13] 12 tn Grk “they may have.”
[17:14] 14 tn Or “your message.”
[17:14] 15 tn Grk “because they are not of the world.”
[17:14] 16 tn Grk “just as I am not of the world.”
[17:15] 17 tn Or “that you protect them”; Grk “that you keep them.”
[17:15] 18 tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.
[17:16] 19 tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.
[17:16] 20 tn Grk “just as I am not of the world.”
[17:17] 21 tn Or “Consecrate them” or “Sanctify them.”
[17:18] 22 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
[17:19] 23 tn Or “I sanctify.”
[17:19] 24 tn Or “for their sake.”
[17:19] 25 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[17:20] 26 tn Or “I do not pray.”
[17:20] 27 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).
[17:20] 28 tn Grk “their word.”
[17:21] 29 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
[17:22] 30 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.
