Yohanes 17:6-7

Jesus Prays for the Disciples

17:6 “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,

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁷  know that you sent me.

Yohanes 16:27

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ⁸ 

Yohanes 16:30

16:30 Now we know that you know everything ⁹  and do not need anyone ¹⁰  to ask you anything. ¹¹  Because of this ¹²  we believe that you have come from God.”

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ¹³ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹⁴  but the water that I will give him will become in him a fountain ¹⁵  of water springing up ¹⁶  to eternal life.”

[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.”

[17:6]  ⁴ tn Or “have kept.”

[17:7]  ⁵ tn Or “they have come to know,” or “they have learned.”

[17:7]  ⁶ tn Grk “all things.”

[17:25]  ⁷ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[16:27]  ⁸ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[16:30]  ⁹ tn Grk “all things.”

[16:30]  ¹⁰ tn Grk “and have no need of anyone.”

[16:30]  ¹¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹² tn Or “By this.”

[16:1]  ¹³ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[4:14]  ¹⁴ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁵ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁶ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).