Yohanes 17:6-8
Konteks17:6 “I have revealed 1 your name to the men 2 you gave me out of the world. They belonged to you, 3 and you gave them to me, and they have obeyed 4 your word. 17:7 Now they understand 5 that everything 6 you have given me comes from you, 17:8 because I have given them the words you have given me. They 7 accepted 8 them 9 and really 10 understand 11 that I came from you, and they believed that you sent me.
Yohanes 17:18-23
Konteks17:18 Just as you sent me into the world, so I sent them into the world. 12 17:19 And I set myself apart 13 on their behalf, 14 so that they too may be truly set apart. 15
17:20 “I am not praying 16 only on their behalf, but also on behalf of those who believe 17 in me through their testimony, 18 17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 19 that they will be in us, so that the world will believe that you sent me. 17:22 The glory 20 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, 21 so that the world will know that you sent me, and you have loved them just as you have loved me.
[17:6] 1 tn Or “made known,” “disclosed.”
[17:6] 2 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.
[17:6] 3 tn Grk “Yours they were.”
[17:7] 5 tn Or “they have come to know,” or “they have learned.”
[17:8] 7 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.
[17:8] 9 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.
[17:8] 11 tn Or have come to know.”
[17:18] 12 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] 13 tn Or “I sanctify.”
[17:19] sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).
[17:19] 14 tn Or “for their sake.”
[17:19] 15 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[17:20] 16 tn Or “I do not pray.”
[17:20] 17 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] 18 tn Grk “their word.”
[17:21] 19 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
[17:22] 20 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.
